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Quddús

October 30, 2023

Jináb-i-Quddús (Arabic: قدوس)(c.1820–1849), is the title of Mullá Muḥammad ʻAlí-i-Bárfurúshi, who was the most prominent disciple of the Báb. He was the eighteenth and final Letter of the Living.

Background edit

Quddús was born some time between years 1815–1822, the variance being due to different sources. The latter date is specified by Nabil in The Dawn-breakers. Amanat [1987] reasons that the most likely date is 1819–1820 as it is in line with other sources.

Quddús was born to a family of rice cultivators in the outskirts of Bárfurúsh. He spent part of his childhood as a house servant of the local Shaykhí leader Mullá Muhammad-Hamza Sharíʻat-madár.

Education edit

He was sent to the town of Sárí for a madrassa education. Sometime in the mid-1830s he met Mullá Husayn (the first Letter of the Living) and other future Bábís after he joined a small group of students in Mashhad.

When he was eighteen, Quddús left for Karbala and spent four years as a student in Sayyid Kázim's circle. He returned to Bárfurúsh circa 1843.

He was described as a charismatic mullá (religious leader) with "affability, combined with dignity and bearing" and he became a notable person within his hometown. Mírzá Músá, who met him in 1846, said: "whoever was intimately associated with him was seized with an insatiable admiration for the charm of the youth".

As a Bábí edit

He met the Báb in Shiraz and traveled with him as his companion on pilgrimage to Mecca, leaving Búshihr on the 19th of Ramadán (October, 1844), and arriving in Mecca on the first of Dhi'l-Hájjih (December 12, 1844). During this visit the Báb made his first public declaration, openly challenging Mírzá Muhít-i-Kirmání, one of the most outstanding exponents of the Shaykhí school, and sending a letter conveyed by Quddús to the Sharif of Mecca.

Back in Búshihr (February–March, 1845), the Báb indicated to Quddús that they would never meet again:

"Yours will be the ineffable joy of quaffing the cup of martyrdom for His sake. I, too, shall tread the path of sacrifice, and will join you in the realm of eternity."
(quoted in The Dawn-Breakers, pg 143)[1]

In Shiraz Quddús experienced his first persecution as a Bábí, when he and Mullá Sádiq had their beards burned, then their noses pierced, and threaded with halters; "then, having been led through the streets in this disgraceful condition, they were expelled from the city." (See God Passes By, pg 11)[2] This incident also made the newspapers eventually echoing in the UK starting November 1, 1845,[3][4][5][6] followed by the US,[7] Australia,[8] and New Zealand.[9] Following his expulsion he travelled across Persia teaching of the new religion, and was one of three major figures in the Conference of Badasht (June–July 1848). One of the most important Babi leaders and regarded by his contemporaries as the exponent of the less radical, more conservative element within the Babi movement, Quddús ostensibly distanced himself from Tahirih's radicalism and break from Islam. However, this was in fact part of what Shoghi Effendi described as "a pre-conceived plan designed to mitigate the alarm and consternation which such a conference was sure to arouse" [10] and, to the dismay of some Babi's and the appreciation of others, Quddús wholeheartedly embraced Tahirih's radicalism and the two departed Badasht together on the same camel. [11]

According to Moojan Momen and Todd Lawson, the writings of Quddús,"display a close similarity to that of the Báb in both form and content" [12]

Battle of Fort Tabarsi edit

Main article: Battle of Fort Tabarsi

From October 10, 1848 to May 10, 1849, the first major military confrontation took place between the Bábís and the local military, instigated by the Islamic clergy. A group of over 200 Bábís were initially attacked by mobs in Bárfurúsh, and fled to the nearby shrine of Shaykh Tabarsi, where they built a defensive fort and received escalating attacks, initially local raids, but later organized imperial regiments. Although the initial clash involved Mullá Husayn, Quddús became the commander of the Bábís upon his arrival at the fort.

Over the months that followed, Baháʼí historians describe a number of miraculous events in which a small band of untrained soldiers bore the full brunt of government regiments several times their size, always coming out victorious (see God Passes By, chapter III;[13] and The Dawn-Breakers, chapter XIX).[14] During the last month of the siege the Bábís went without food or water, and survived by consuming shoe leather and ground bones. The battle became an embarrassment to the Persian authorities, and it was ended by the Prince Mihdí-Qulí Mírzá, who sent Quddús a copy of the Qurʼan. On the opening Surah he wrote:

"I swear by this most holy Book, by the righteousness of God who has revealed it, and the Mission of Him who was inspired with its verses, that I cherish no other purpose than to promote peace and friendliness between us. Come forth from your stronghold and rest assured that no hand will be stretched forth against you. You yourself and your companions, I solemnly declare, are under the sheltering protection of the Almighty, of Muhammad, His Prophet, and of Násiriʼd-Dín Sháh, our sovereign. I pledge my honour that no man, either in this army or in this neighbourhood, will ever attempt to assail you. The malediction of God, the omnipotent Avenger, rest upon me if in my heart I cherish any other desire than that which I have stated."
(The Dawn-Breakers, pg 399)[15]

After leaving the fort, they were gathered in a tent and disarmed, and some taken away as prisoners. The army plundered and destroyed the fort, and then opened fire on the Bábís, killing them all.

Death edit

Quddús himself was escorted by the prince to Barfurúsh, where the local population was celebrating. The prince's plan was to take his prisoner to Tehran and give him to the Shah. However, the Saʼídu'l-ʻUlamá of Barfurúsh vowed to deny himself food and sleep until such a time as he could kill Quddús with his own hands. The prince arranged a meeting with Quddús and the ʻUlamá, and afterwards handed his prisoner over to them. On 16 May 1849 Quddús was handed over to an angry mob. Nabil records: "By the testimony of Baháʼu'lláh, that heroic youth, who was still on the threshold of his life, was subjected to such tortures and suffered such a death as even Jesus had not faced in the hour of His greatest agony."[16] His body was torn apart and its pieces thrown into a fire. Some pieces were gathered by a friend and interred in a nearby place (see the Taríkh-i-Jadíd, p. 92).[17]

At the time, the Báb was imprisoned in Chihríq, and was so grieved that he stopped writing or dictating for a period of six months.

About two years after the battle of Fort Tabarsi, Abbás-Qulí Khán (the sieging general) was heard describing the battle to a prince, comparing it to the Battle of Karbala, and himself to Shimr Ibn Thil-Jawshan, who slew Imam Husayn.[18]


Station of Quddús edit

"Regarding the station of Quddus, he should by no means be considered having had the station of a Prophet. His station was no doubt a very exalted one, and far above that of any of the Letters of the Living, including the first Letter, Mulla Husayn. Quddus reflected more than any of the disciples of the Bab the light of His teaching."
(11 November 1936, written on behalf of Shoghi Effendi to an individual believer).[19]
"It may be helpful to consider that in the Dispensation of the Bab, Quddus is referred to as the "Last Point", and the "Last Name of God", is identified, as pointed out in God Passes By, with one of the "Messengers charged with imposture" mentioned in the Qurʼan, and is one of the "two witnesses" into whom "the spirit of life from God" must enter, as attested by 'Abdu'l-Baha in Some Answered Questions, yet, despite these sublime stations, he is not regarded as an independent Manifestation of God."
(24 August 1975, written on behalf of the Universal House of Justice to an individual believer).[19]

References edit

  1. ^ "Baháʼí Reference Library - The Dawn-Breakers: Nabíl's Narrative of the Early Days of the Baháʼí Revelation, Pages 142-170". Reference.bahai.org. 2010-12-31. Retrieved 2014-03-02.
  2. ^ "Baháʼí Reference Library - God Passes By, Pages 3-16". Reference.bahai.org. 2010-12-31. Retrieved 2014-03-02.
  3. ^ Robert Cadwalader (1977). ""Persia": An Early Mention of the Báb". World Order (Winter 1976–77): 30–34.
  4. ^ Moojan Momen (1981) [1977]. The Bábí and Baháʼí religions 1844-1944: some contemporary western accounts. G. Ronald. p. 4. ISBN 978-0-85398-102-2.
  5. ^ "Persia". The Times. London, England. Nov 1, 1845. pp. 5, 6th column, middle. Retrieved Feb 11, 2015.
  6. ^ compiled by Steven Kolins (Oct 14, 2013). "First newspaper story of the events of the Bábí Faith". Bahai-Library.com. Retrieved Feb 11, 2015.
  7. ^ * "Mahometan Schism" (PDF). Troy Daily Whig. Troy, New York. Jan 26, 1846. pp. 2, 5th col below mid. Retrieved Feb 11, 2015.
    • "Mahomedan Schism" (PDF). Vermont Watchman and State Journal. Montpelier, Vermont. Feb 19, 1845. p. 4, second column, top. Retrieved Feb 11, 2015.
    • "Mahometan Schism". Signal of Liberty. Ann Arbor, Michigan. February 23, 1846. p. 3, center top of full page view. Retrieved Feb 11, 2015.
    • "Mahometan Schism". The Eclectic Magazine of Foreign Literature, Science, and Art. Jan–Feb 1846. p. 142, bottom left then top of right columns. Retrieved Feb 11, 2015.
    • "A modern Mahomet" (PDF). Boon's Lick Times. Fayette, Arkansas. Apr 4, 1846. p. 1, fourth column, half way down. Retrieved Feb 11, 2015.
  8. ^ *"Mahometan Schism". Morning Chronicle. Sydney, New South Wales. April 4, 1846. pp. 4, 5th column, top, as highlighted. Retrieved Feb 11, 2015.
    • "Mahometan Schism". South Australian. Adelaide, South Australia. April 7, 1846. p. 3, bottom of second column, top of next, as highlighted. Retrieved Feb 11, 2015.
    • "Persia". South Australian Register. Adelaide, South Australia. Apr 11, 1846. pp. 3, 5th column near bottom, as highlighted. Retrieved Feb 11, 2015.
  9. ^ "Mahometan Schism". New Zealand Spectator Cook's Strait Guardian. Wellington, New Munster Province (as it was known then). July 15, 1846. p. 3, near bottom of text selection. Retrieved Feb 11, 2015.
  10. ^ "Baháʼí Reference Library - God Passes By, Pages 31-35". Reference.bahai.org. 2010-12-31. Retrieved 2021-04-06.
  11. ^ Maneck, Susan. "Women in the Bahá'í Faith". Religion and Women.
  12. ^ Momen, Moojan (2004). Quddus: Holy people of the world: a cross-cultural encyclopedia. Abc-Clio. p. 710. ISBN 9781576073551.
  13. ^ "Baháʼí Reference Library - God Passes By, Pages 35-48". Reference.bahai.org. 2010-12-31. Retrieved 2014-03-02.
  14. ^ "Baháʼí Reference Library - The Dawn-Breakers: Nabíl's Narrative of the Early Days of the Baháʼí Revelation, Pages 324-378". Reference.bahai.org. 2010-12-31. Retrieved 2014-03-02.
  15. ^ "Baháʼí Reference Library - The Dawn-Breakers: Nabíl's Narrative of the Early Days of the Baháʼí Revelation, Pages 378-430". Reference.bahai.org. 2010-12-31. Retrieved 2014-03-02.
  16. ^ "Baháʼí Reference Library - The Dawn-Breakers: Nabíl's Narrative of the Early Days of the Baháʼí Revelation, Pages 378-430". Reference.bahai.org. 2010-12-31. Retrieved 2014-03-02.
  17. ^ "Baháʼí Reference Library - The Dawn-Breakers: Nabíl's Narrative of the Early Days of the Baháʼí Revelation, Pages 378-430". Reference.bahai.org. 2010-12-31. Retrieved 2014-03-02.
  18. ^ "Baháʼí Reference Library - The Dawn-Breakers: Nabíl's Narrative of the Early Days of the Baháʼí Revelation, Pages 378-430". Reference.bahai.org. 2010-12-31. Retrieved 2014-03-02.
  19. ^ a b "Letters of Living, Dawn-Breakers, Quddús, Terraces". Bahai-library.com. Retrieved 2014-03-02.

Further reading edit

October 30, 2023
quddús, jináb, arabic, قدوس, 1820, 1849, title, mullá, muḥammad, ʻalí, bárfurúshi, most, prominent, disciple, báb, eighteenth, final, letter, living, contents, background, education, bábí, battle, fort, tabarsi, death, station, references, further, readingback. Jinab i Quddus Arabic قدوس c 1820 1849 is the title of Mulla Muḥammad ʻAli i Barfurushi who was the most prominent disciple of the Bab He was the eighteenth and final Letter of the Living Contents 1 Background 1 1 Education 2 As a Babi 2 1 Battle of Fort Tabarsi 2 2 Death 3 Station of Quddus 4 References 5 Further readingBackground editQuddus was born some time between years 1815 1822 the variance being due to different sources The latter date is specified by Nabil in The Dawn breakers Amanat 1987 reasons that the most likely date is 1819 1820 as it is in line with other sources Quddus was born to a family of rice cultivators in the outskirts of Barfurush He spent part of his childhood as a house servant of the local Shaykhi leader Mulla Muhammad Hamza Shariʻat madar Education edit He was sent to the town of Sari for a madrassa education Sometime in the mid 1830s he met Mulla Husayn the first Letter of the Living and other future Babis after he joined a small group of students in Mashhad When he was eighteen Quddus left for Karbala and spent four years as a student in Sayyid Kazim s circle He returned to Barfurush circa 1843 He was described as a charismatic mulla religious leader with affability combined with dignity and bearing and he became a notable person within his hometown Mirza Musa who met him in 1846 said whoever was intimately associated with him was seized with an insatiable admiration for the charm of the youth As a Babi editHe met the Bab in Shiraz and traveled with him as his companion on pilgrimage to Mecca leaving Bushihr on the 19th of Ramadan October 1844 and arriving in Mecca on the first of Dhi l Hajjih December 12 1844 During this visit the Bab made his first public declaration openly challenging Mirza Muhit i Kirmani one of the most outstanding exponents of the Shaykhi school and sending a letter conveyed by Quddus to the Sharif of Mecca Back in Bushihr February March 1845 the Bab indicated to Quddus that they would never meet again Yours will be the ineffable joy of quaffing the cup of martyrdom for His sake I too shall tread the path of sacrifice and will join you in the realm of eternity quoted in The Dawn Breakers pg 143 1 dd In Shiraz Quddus experienced his first persecution as a Babi when he and Mulla Sadiq had their beards burned then their noses pierced and threaded with halters then having been led through the streets in this disgraceful condition they were expelled from the city See God Passes By pg 11 2 This incident also made the newspapers eventually echoing in the UK starting November 1 1845 3 4 5 6 followed by the US 7 Australia 8 and New Zealand 9 Following his expulsion he travelled across Persia teaching of the new religion and was one of three major figures in the Conference of Badasht June July 1848 One of the most important Babi leaders and regarded by his contemporaries as the exponent of the less radical more conservative element within the Babi movement Quddus ostensibly distanced himself from Tahirih s radicalism and break from Islam However this was in fact part of what Shoghi Effendi described as a pre conceived plan designed to mitigate the alarm and consternation which such a conference was sure to arouse 10 and to the dismay of some Babi s and the appreciation of others Quddus wholeheartedly embraced Tahirih s radicalism and the two departed Badasht together on the same camel 11 According to Moojan Momen and Todd Lawson the writings of Quddus display a close similarity to that of the Bab in both form and content 12 Battle of Fort Tabarsi edit Main article Battle of Fort Tabarsi From October 10 1848 to May 10 1849 the first major military confrontation took place between the Babis and the local military instigated by the Islamic clergy A group of over 200 Babis were initially attacked by mobs in Barfurush and fled to the nearby shrine of Shaykh Tabarsi where they built a defensive fort and received escalating attacks initially local raids but later organized imperial regiments Although the initial clash involved Mulla Husayn Quddus became the commander of the Babis upon his arrival at the fort Over the months that followed Bahaʼi historians describe a number of miraculous events in which a small band of untrained soldiers bore the full brunt of government regiments several times their size always coming out victorious see God Passes By chapter III 13 and The Dawn Breakers chapter XIX 14 During the last month of the siege the Babis went without food or water and survived by consuming shoe leather and ground bones The battle became an embarrassment to the Persian authorities and it was ended by the Prince Mihdi Quli Mirza who sent Quddus a copy of the Qurʼan On the opening Surah he wrote I swear by this most holy Book by the righteousness of God who has revealed it and the Mission of Him who was inspired with its verses that I cherish no other purpose than to promote peace and friendliness between us Come forth from your stronghold and rest assured that no hand will be stretched forth against you You yourself and your companions I solemnly declare are under the sheltering protection of the Almighty of Muhammad His Prophet and of Nasiriʼd Din Shah our sovereign I pledge my honour that no man either in this army or in this neighbourhood will ever attempt to assail you The malediction of God the omnipotent Avenger rest upon me if in my heart I cherish any other desire than that which I have stated The Dawn Breakers pg 399 15 dd After leaving the fort they were gathered in a tent and disarmed and some taken away as prisoners The army plundered and destroyed the fort and then opened fire on the Babis killing them all Death edit Quddus himself was escorted by the prince to Barfurush where the local population was celebrating The prince s plan was to take his prisoner to Tehran and give him to the Shah However the Saʼidu l ʻUlama of Barfurush vowed to deny himself food and sleep until such a time as he could kill Quddus with his own hands The prince arranged a meeting with Quddus and the ʻUlama and afterwards handed his prisoner over to them On 16 May 1849 Quddus was handed over to an angry mob Nabil records By the testimony of Bahaʼu llah that heroic youth who was still on the threshold of his life was subjected to such tortures and suffered such a death as even Jesus had not faced in the hour of His greatest agony 16 His body was torn apart and its pieces thrown into a fire Some pieces were gathered by a friend and interred in a nearby place see the Tarikh i Jadid p 92 17 At the time the Bab was imprisoned in Chihriq and was so grieved that he stopped writing or dictating for a period of six months About two years after the battle of Fort Tabarsi Abbas Quli Khan the sieging general was heard describing the battle to a prince comparing it to the Battle of Karbala and himself to Shimr Ibn Thil Jawshan who slew Imam Husayn 18 Station of Quddus edit Regarding the station of Quddus he should by no means be considered having had the station of a Prophet His station was no doubt a very exalted one and far above that of any of the Letters of the Living including the first Letter Mulla Husayn Quddus reflected more than any of the disciples of the Bab the light of His teaching 11 November 1936 written on behalf of Shoghi Effendi to an individual believer 19 dd It may be helpful to consider that in the Dispensation of the Bab Quddus is referred to as the Last Point and the Last Name of God is identified as pointed out in God Passes By with one of the Messengers charged with imposture mentioned in the Qurʼan and is one of the two witnesses into whom the spirit of life from God must enter as attested by Abdu l Baha in Some Answered Questions yet despite these sublime stations he is not regarded as an independent Manifestation of God 24 August 1975 written on behalf of the Universal House of Justice to an individual believer 19 dd References edit Bahaʼi Reference Library The Dawn Breakers Nabil s Narrative of the Early Days of the Bahaʼi Revelation Pages 142 170 Reference bahai org 2010 12 31 Retrieved 2014 03 02 Bahaʼi Reference Library God Passes By Pages 3 16 Reference bahai org 2010 12 31 Retrieved 2014 03 02 Robert Cadwalader 1977 Persia An Early Mention of the Bab World Order Winter 1976 77 30 34 Moojan Momen 1981 1977 The Babi and Bahaʼi religions 1844 1944 some contemporary western accounts G Ronald p 4 ISBN 978 0 85398 102 2 Persia The Times London England Nov 1 1845 pp 5 6th column middle Retrieved Feb 11 2015 compiled by Steven Kolins Oct 14 2013 First newspaper story of the events of the Babi Faith Bahai Library com Retrieved Feb 11 2015 Mahometan Schism PDF Troy Daily Whig Troy New York Jan 26 1846 pp 2 5th col below mid Retrieved Feb 11 2015 Mahomedan Schism PDF Vermont Watchman and State Journal Montpelier Vermont Feb 19 1845 p 4 second column top Retrieved Feb 11 2015 Mahometan Schism Signal of Liberty Ann Arbor Michigan February 23 1846 p 3 center top of full page view Retrieved Feb 11 2015 Mahometan Schism The Eclectic Magazine of Foreign Literature Science and Art Jan Feb 1846 p 142 bottom left then top of right columns Retrieved Feb 11 2015 A modern Mahomet PDF Boon s Lick Times Fayette Arkansas Apr 4 1846 p 1 fourth column half way down Retrieved Feb 11 2015 Mahometan Schism Morning Chronicle Sydney New South Wales April 4 1846 pp 4 5th column top as highlighted Retrieved Feb 11 2015 Mahometan Schism South Australian Adelaide South Australia April 7 1846 p 3 bottom of second column top of next as highlighted Retrieved Feb 11 2015 Persia South Australian Register Adelaide South Australia Apr 11 1846 pp 3 5th column near bottom as highlighted Retrieved Feb 11 2015 Mahometan Schism New Zealand Spectator Cook s Strait Guardian Wellington New Munster Province as it was known then July 15 1846 p 3 near bottom of text selection Retrieved Feb 11 2015 Bahaʼi Reference Library God Passes By Pages 31 35 Reference bahai org 2010 12 31 Retrieved 2021 04 06 Maneck Susan Women in the Baha i Faith Religion and Women Momen Moojan 2004 Quddus Holy people of the world a cross cultural encyclopedia Abc Clio p 710 ISBN 9781576073551 Bahaʼi Reference Library God Passes By Pages 35 48 Reference bahai org 2010 12 31 Retrieved 2014 03 02 Bahaʼi Reference Library The Dawn Breakers Nabil s Narrative of the Early Days of the Bahaʼi Revelation Pages 324 378 Reference bahai org 2010 12 31 Retrieved 2014 03 02 Bahaʼi Reference Library The Dawn Breakers Nabil s Narrative of the Early Days of the Bahaʼi Revelation Pages 378 430 Reference bahai org 2010 12 31 Retrieved 2014 03 02 Bahaʼi Reference Library The Dawn Breakers Nabil s Narrative of the Early Days of the Bahaʼi Revelation Pages 378 430 Reference bahai org 2010 12 31 Retrieved 2014 03 02 Bahaʼi Reference Library The Dawn Breakers Nabil s Narrative of the Early Days of the Bahaʼi Revelation Pages 378 430 Reference bahai org 2010 12 31 Retrieved 2014 03 02 Bahaʼi Reference Library The Dawn Breakers Nabil s Narrative of the Early Days of the Bahaʼi Revelation Pages 378 430 Reference bahai org 2010 12 31 Retrieved 2014 03 02 a b Letters of Living Dawn Breakers Quddus Terraces Bahai library com Retrieved 2014 03 02 Further reading editAmanat Abbas 1989 Resurrection and Renewal Cornell University Press 124 Roberts Place Ithaca New York 14850 ISBN 0 8014 2098 9 Nabil i Zarandi 1932 Shoghi Effendi Translator ed The Dawn Breakers Nabil s Narrative Hardcover ed Wilmette Illinois USA Bahaʼi Publishing Trust ISBN 0 900125 22 5 a href Template Cite book html title Template Cite book cite book a editor has generic name help Effendi Shoghi 1944 God Passes By Wilmette Illinois USA Bahaʼi Publishing Trust ISBN 0 87743 020 9 Smith Peter 1999 A Concise Encyclopedia of the Bahaʼi Faith Oxford UK Oneworld Publications ISBN 1 85168 184 1 Retrieved from https en wikipedia org w index php title Quddus amp oldid 1171871856, wikipedia, wiki, book, books, library,

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