Bábism facts for kids
Quick facts for kids Bábi Faith |
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| Type | Universal religion |
| Classification | Abrahamic, Iranian, Indian |
| Theology | Monotheistic |
| Founder | The Báb |
| Separated from | Islam |
| Separations | Bahá'í Faith |
| Members | 1,000-2,000 |
Bábism (Persian: بابیه, romanized: Babiyye), also known as the Bábi Faith, is a religion that believes in one God. It was started in 1844 by the Báb (born 'Ali Muhammad). The Báb was a merchant from Iran who became a prophet. He taught that there is one God who is beyond our understanding. This God shows His will through special messengers called Manifestations of God.
The Báb's time as a prophet was short and challenging. It ended when he was publicly executed in Tabriz in 1850. After his death, many of his followers were killed. Today, Bábism has only a few thousand followers, mostly in Iran. However, it continued to grow into the Bahá'í Faith, which most Bábís eventually joined. Followers of the Bahá'í Faith see Bábism as an important step before their own religion began.
The Bábi Faith grew quickly in Iran until 1852. Then, it continued secretly in Iran and in exile in places like Cyprus. The Bábí movement was different from other Islamic movements. It marked a new religious system with its own laws and teachings, separate from Shia Islam. The Báb's remains were secretly moved over many years. In 1909, they were buried in a special tomb, the Shrine of the Báb, on Mount Carmel in Haifa, Israel.
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What Does "Báb" Mean?
The name Báb (lit. Gate) means "Gate." This name refers to the idea of a "gate" to the Twelfth Imam, a spiritual leader in Shia Islam.
The term Bábism was first used by Western scholars, not by the followers themselves. It comes from the Arabic word bāb, meaning "gate."
History of the Bábi Faith
Looking for a Promised Leader
Twelver Shia Muslims believe in twelve spiritual leaders called Imams. They believe the last Imam, Muhammad al-Mahdi, went into hiding in 874 CE. During this time, people could only communicate with him through special helpers called "gates" or "representatives." In 940 CE, the last helper said that the Imam would no longer communicate with people directly.
Shia Muslims believe this Hidden Imam is still alive but hidden from his enemies. They believe he will appear again just before the Last Judgment. At that time, he will be known as the Mahdi ("He who is rightly guided"). He will start a holy war against evil, defeat those who don't believe, and bring a time of justice.
In the 1830s in Persia, Kazim Rashti led a group called the Shaykhis. This group was waiting for the Mahdi to appear soon. When Kazim Rashti died in 1843, he told his followers to search for this promised leader.
The Báb Declares His Mission
On May 22, 1844, Mullá Husayn, a follower of Sayyid Kāẓim, arrived in Shiraz. He was searching for the promised leader. That night, Mullá Husayn was invited to the Báb's home. The Báb told him privately that he was the successor to Sayyid Kāẓim and had special divine knowledge. Mullá Husayn became the first person to accept the Báb's claims. He believed the Báb was the "gateway to Truth" and the start of a new prophetic time. The Báb also quickly wrote a long explanation of a chapter from the Qur'an, which showed his divine authority.
After Mullá Husayn accepted the Báb, the Báb told him to wait until 17 other people also recognized him independently. Within five months, seventeen more followers of Sayyid Kāẓim recognized the Báb as a special Messenger from God. One of them was a woman named Zarrin Tāj Baraghāni, a poet, who later became known as Táhirih (the Pure). These 18 followers were called the Letters of the Living. They were given the job of spreading the new faith across Iran and Iraq. The Báb said these 18 people, along with himself, formed the first "Unity" of his religion.
After this, he took the title of the Báb. His movement quickly spread throughout Iran, causing much discussion. At first, some people thought he was just a gate to the Hidden Imam. But he later publicly announced that he was the promised Mahdi. In his writings, the Báb gradually made it clear that he was not just a gate, but a new messenger from God.
How the Faith Spread
The Báb's message was shared by the Letters of the Living across Iran and southern Iraq. News of the new religion reached the West through diplomatic reports. As the Báb's teachings spread, Islamic religious leaders began to oppose him. This led the Governor of Shiraz to order the Báb's arrest in June 1845. The Báb turned himself in and was placed under house arrest. This event was reported in newspapers like The Times of London.
Later, the Báb was released and went to Isfahan. Many people came to see him there. His popularity grew after he debated local religious leaders. However, pressure from other clergy led the Shah (king) to order the Báb to Tehran in January 1847. He was then sent to Tabriz, and later to Maku and Chehriq, where he was kept confined. Even in prison, he impressed his jailers with his patience. It became harder for him to communicate with his followers, so the Letters of the Living took on more responsibility for spreading his teachings. As his followers spread the message, they faced increasing difficulties.
A key event was the Conference of Badasht in 1848. Here, the Bábí movement clearly separated itself from Islam and Islamic law. Táhirih, one of the Letters of the Living, played a big role. She appeared in public without a veil, which was very unusual at the time. This act showed the clear break from Islamic traditions. Around the same time, the Báb was put on trial in Tabriz and publicly declared himself to be the Mahdi.
By 1848 or 1850, there were an estimated 100,000 people who had joined Bábism.
Challenges and Conflicts
By 1848, the strong beliefs of the Bábís and the opposition from religious leaders led to many conflicts. After the death of Mohammad Shah Qajar, the Shah of Iran, there were several armed struggles and uprisings. These often resulted in many Bábís being killed. Some estimates say about 20,000 Bábís were killed between 1844 and 1864.
The Bábís were often attacked, and in some places, they acted in self-defense. Major conflicts happened in Babol, Zanjan, and Neyriz. While some accused the Bábís of revolting against the government, it seems their actions were mostly defensive. The Báb himself did not allow offensive holy war. These conflicts were also linked to existing social tensions in the towns. In 1850, a new prime minister, Amir Kabir, saw the Bábí movement as a threat and ordered the execution of the Báb. Many Bábís were killed after this.
Fort Tabarsi Conflict
One of the most well-known conflicts happened at the shrine of Shaykh Tabarsi in Māzandarān. From October 1848 to May 1849, about 300 to 600 Bábís, led by Quddús and Mullá Husayn, defended themselves against attacks from villagers and the Shah's army. After being weakened by hunger, they were tricked with promises of safety, then killed or taken captive.
Zanjan Conflict
The conflict in Zanjan was very violent. It lasted about seven or eight months (May 1850–January 1851). The Bábí community in the city grew to about 3,000 people. This led to growing tension between Islamic clergy and the Bábí leaders. The city governor divided the city, and fighting soon began. Many Bábís were killed. After their leader, Hujjat, was killed, the remaining Bábís surrendered and were killed by the army.
Nayriz Conflict
Another serious conflict happened in Neyriz in Fars. A Bábí leader named Yahya Vahid Darabi had converted about 1500 people, causing tensions. This led to armed conflict in a nearby fort. The Bábís fought off attacks from the governor's forces. After a truce offer, Vahid told his followers to give up their positions. Vahid and many Bábís were then killed. The Bábí part of the town was also looted.
After the Báb's Execution
While the conflicts in Zanjan and Nayriz were still happening, the Báb was taken from his prison in Chehriq to Tabriz. He was publicly shot in front of the citadel in 1850. His body was later recovered by Bábís and secretly moved over many years. Eventually, it was buried in the Shrine of the Báb in Haifa.
After 1850, some Bábís wanted to take revenge against Naser al-Din Shah Qajar, the Shah. Others, led by Bahá'u'lláh, wanted to rebuild relationships and spread the Bábí message peacefully. On August 15, 1852, a small group of Bábís tried to assassinate the Shah. Even though they acted alone, the entire Bábí community was blamed. This led to the killing of several thousand Bábís, including Táhirih. Bahá'u'lláh was imprisoned in the Siāhchāl ('Black Pit'), an underground dungeon in Tehran.
The Bahá'í–Azali Split
In his writings, the Báb often spoke of a Promised One who would come after him. He called this figure "He whom God shall make manifest" and said he himself was "but a ring upon the hand of Him Whom God shall make manifest." Within 20 years of the Báb's death, many people claimed to be this Promised One. The most important claim came from Bahá'u'lláh.
Before his execution, the Báb appointed Subh-i Azal as the leader of the Bábís after his death. However, Subh-i Azal was very young and had not shown much leadership. Bahá'ís believe the Báb did this to protect Bahá'u'lláh, allowing Bábís to visit and consult with Bahá'u'lláh more freely.
Subh-i Azal's leadership was not widely accepted. He often stayed hidden and even publicly denied being a follower of the Báb at times. Many Bábís began to follow other claimants. While both Bahá'u'lláh and Subh-i Azal were in Baghdad, Bahá'u'lláh handled most of the daily affairs of the Bábí community because Subh-i Azal remained hidden.
Bahá'u'lláh claimed that in 1853, while in prison, he received a divine message. Ten years later, in Baghdad, he first told a few followers that he was "He whom God shall make manifest." By 1866, he made this claim public. Most Bábís accepted Bahá'u'lláh's claim and became known as Bahá'ís. By 1908, there were many Bahá'ís, and only a small number of followers of Subh-i Azal.
The Bahá'í Faith sees Bábism as a religion that was completed and replaced by their own, similar to how Christians see Judaism or Muslims see Christianity.
Subh-i Azal died in Famagusta, Cyprus in 1912. His followers are called Azalis or Azali Bábis. Today, the Azali form of Bábism has no clear leader or central organization. In 2001, it was estimated that there were no more than a few thousand Azalis, mostly in Iran.
Bábí Beliefs and Teachings
The Báb's teachings changed over time, focusing on different themes. First, he explained the Quran and Islamic traditions. Then, he moved to deeper philosophical ideas about creation. Finally, he gave new laws. All his teachings were based on a central principle that had many layers of meaning.
The Hidden Imam
In Twelver Shiʻa Islam, there were twelve Imams. The last one, Imam Mahdi, communicated through representatives. After these representatives died, the Imam Mahdi went into a state of "Occultation," meaning he was still alive but hidden. Shia Muslims believe he will return to restore true religion before the end of the world.
In Bábí belief, the Báb is the return of the Imam Mahdi. However, the Báb taught that his appearance was a symbolic return, not the physical return of the Imam Mahdi who had died long ago. He said that prophecies about the Imam Mahdi were symbolic. The Báb also taught that he was not only the fulfillment of Shia expectations for the Mahdi, but also the beginning of a new time for prophets.
Resurrection, Judgment Day, and New Revelations
The Báb taught that his revelation was bringing the Islamic era to an end and starting a new one. He said that terms like "resurrection," "Judgement Day," "paradise," and "hell" in prophecies were symbolic. "Resurrection" means the appearance of a new revelation. "Raising of the dead" means people who have strayed from true religion are spiritually awakened. "Judgement Day" refers to when a new Manifestation of God comes, and people choose to accept or reject them. So, the Báb taught that with his coming, the "end times" were over, and a new age had begun.
The Báb wrote that religious teachings come in cycles, like the seasons. Each cycle renews "pure religion" for humanity. This idea suggested that more prophets would come after the Báb.
He Whom God Shall Make Manifest
A central Bábí teaching is that a new prophet would soon appear. The Báb called this prophet He whom God shall make manifest (Arabic: من يظهر الله). This figure would complete the revelation that the Báb had begun. The Báb described this future prophet as the source of all divine qualities. He said that this prophet's command was like God's command.
Unlike older religions that only hinted at future figures, the Báb's main book, the Persian Bayán, talks mostly about this future messianic figure, who would be even greater than the Báb himself. The Báb always spoke of his own mission as preparing people for the coming of this Promised One. He urged his followers to search for this prophet with an open mind and recognize him based on his own qualities and actions, not just because of the Báb's writings. He warned them not to reject the Promised One by using his own words against him, just as followers of older religions had rejected new prophets. The Báb also said that the Promised One would appear soon, mentioning the ninth and nineteenth years after his own declaration.
After the Báb's execution in 1850, some Bábís claimed to be "He whom God shall make manifest." Later, in 1863, nineteen years after the Báb's declaration, Baháʼu'lláh privately claimed to be this figure. He made his claim public between 1866 and 1868. Most Bábís followed him and became known as Baháʼís. The Azalis (those Bábís who did not accept Baháʼu'lláh) disagreed with his claim.
Religious Laws
The Báb ended Islamic law and created a new system of Bábí law in the Persian Bayán. This established Bábism as a separate religion from Islam. Some of the new laws included changing the direction of prayer (Qibla) to the Báb's house in Shiraz, Iran. He also changed the calendar to a solar calendar with nineteen months and nineteen days, with the last month being a time of fasting. The Báb also said that people should only confess their sins and seek forgiveness from God and His Manifestation, not from others.
The Báb also improved the status of women in his teachings. He taught that since God is beyond male and female, God wants "neither men exalt themselves over women, nor women exalt themselves over men." He told his followers not to mistreat women and set a higher penalty for causing sadness to women. He also encouraged the education of women and did not make a difference between genders in laws about education. In 19th-century Iran, it was revolutionary for the Báb to teach that "Those who have been brought up in this community, men and women, are allowed to look [at each other], speak and sit together." The Báb also spoke of God's will as a female figure, the Maid of Heaven.
The Báb also emphasized the need for a fast news system that everyone could access, regardless of their wealth. He taught that the wealthy should be "the depositories of God" and encouraged generosity and charity. He said, "Should ye find one stricken with poverty, enrich him to the extent of your ability ... should ye find one who is in distress, bring him tranquility by any means in your power."
The Báb's writings also touched on modern issues like protecting the environment and not treating natural resources as mere products to be sold. He specifically called for water to be kept absolutely pure. He also forbade the selling of the four elements: earth, air, fire, and water.
The Báb also created many other rules and practices. These included carrying weapons only when necessary, not smoking tobacco, and encouraging cleanliness like Christians. He also taught against cruel treatment of animals and severe beating of children. He recommended printing books, including holy scriptures, and ended the need for a priesthood. Other laws covered pilgrimage, fasting, making rings, using perfume, and how to wash and bury the dead.
Báb's Writings
The Báb said that the verses revealed by a Manifestation of God are the best proof of His mission. The Báb's writings include over two thousand tablets, letters, prayers, and philosophical books. These writings are now part of Baháʼí scripture, especially his prayers, which are often recited by individuals and in group gatherings.
The Báb's most important writings include the Qayyúmu'l-Asmáʼ (a commentary on the Sura of Joseph) and the Persian Bayán. The Bábís believed the Persian Bayán replaced the Qurʼan. Parts of it have been translated into French and English.
Scholars have found the Báb's writings very interesting. They say his writings changed how readers thought, helping them break free from old beliefs. His works use many symbols, where numbers, colors, nature, and even parts of the human body reflect God's qualities. The Báb also created new words when existing religious terms were not enough. Some scholars have noted that the Báb often repeated important words or phrases, creating a unique, almost hypnotic style.
The Báb himself said his writings were over five hundred thousand verses long. For comparison, the Qurʼan has about 6,300 verses. Many of the Báb's writings have been lost. However, some of his main works are still available in the handwriting of his trusted secretaries.
Most of the Báb's works were written to answer specific questions from his followers. He sometimes revealed works very quickly by chanting them while a secretary and witnesses were present.
The Archives Department at the Baháʼí World Centre has about 190 of the Báb's Tablets. Selections from his main works have been published in English in Selections from the Writings of the Báb. Other publications include Prayers from the Bab: The Remembrance of God.
The writings of Quddús and the poetry and prose of Tahirih are also important to Bábism.
Images for kids
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The room in the Báb's house in Shiraz where he declared his mission to Mullá Husayn.
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Shrine of Shaykh Ṭabarsí
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The Shrine of the Báb in Haifa
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A Baha'i community (1910)
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An Azali community in Iran
See also
- Outline of Bábism
- Selections from the Writings of the Báb
