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The Báb (born ʿAlí Muḥammad; ; ; 20 October 1819 – 9 July 1850) was the founder of Bábi Faith, and one of the central figures of the Baháʼí Faith. He was a merchant from Shiraz in Qajar Iran who, in 1844 at the age of 25, began the Bábi Faith. In the next six years, he gradually and progressively revealed his claim in his extensive writings to be a Manifestation of God, of a status as great as Moses, Jesus, and Muhammad, receiving revelations as profound as the Torah, Gospel, and Quran. This new revelation, he claimed, would release the creative energies and capacities necessary for the establishment of global unity and peace. He referred to himself by the traditional Muslim title “Báb” (meaning the gate) although it was apparent from the context that he intended by this term a spiritual claim very different from any which had previously been associated with it. He proclaimed that the central purpose of his mission was to prepare for the coming of a spiritual luminary greater than himself–the promised one of the world’s great religions; he referred to this promised deliverer as “he whom God will make manifest”. The Báb was the “gateway” to this messianic figure, whose message would be carried throughout the world.

The Báb composed numerous letters and books in which he abrogated Islamic laws and traditions, establishing a new religion and introducing a new social order focused on unity, love, and service to others. He encouraged the learning of arts and sciences, modernizing education, and improving the status of women. He introduced the concept of progressive revelation, highlighting the continuity and renewal of religion. He also emphasized ethics, independent investigation of truth, and human nobility. Additionally, he provided prescriptions to regulate marriage, divorce, and inheritance, and set forth rules for a future Bábí society, although these were never implemented. Throughout, the Báb always discussed his own revelation and laws in the context of the aforementioned promised figure. Unlike previous religions, which sporadically alluded to promised figures, the primary focus of the Bayan, the foundational text of the Bábí faith, was to prepare for the arrival of the promised one.

The Báb was born in Shiraz on 20 October 1819, to a family of sayyids of Husaynid lineage, most of whom were engaged in mercantile activities in Shiraz and Bushehr. Though he was popular among the lower classes, the poor and the urban merchants, artisans and some villagers, he faced opposition from the orthodox clergy and the government, which eventually executed him and thousands of his followers, who were known as Bábís.

When the Báb was executed for apostasy, he was tied up in a public square in Tabriz and faced a firing squad of 750 rifles. Following the first volley, the Báb was discovered to be missing and later found and returned to the square. He was eventually killed by the second volley. Accounts differ on the details, but all agree that the first volley failed to kill him. This widely documented event increased interest in his message. His remains were secretly stored and transported until they were interred in 1909 into the shrine built for them by ʻAbdu'l-Bahá on the slopes of Mount Carmel.

To Baháʼís, the Báb fills a similar role as Elijah in Judaism or John the Baptist in Christianity: a forerunner or founder of their own religion. Adherence to the Báb as a divine messenger has survived into modern times in the form of the 8-million-member Baháʼí Faith, whose founder, Baháʼu'lláh, claimed in 1863 to be the fulfillment of the Báb's prophecy. The majority of Bábí adherents converted and became Baháʼís by the end of the 19th century.

Life as a religious leader
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Proclamation
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The Qayyūm al-asmā, the first major work of the Báb, identifies its author as a Messenger of God, in the line of Moses, Jesus, Muhammad and those who had preceded them. This commentary is addressed to the whole of humankind, with many references to the peoples of the earth, and of the rulers of East and West, inviting them to accept a new, “wondrous” Cause of spiritual and social renewal. In many places in this commentary, Siyyid-Ali Muhammad referred to himself by the traditional Muslim title “Báb” (Gate) although it was apparent from the context that he intended by this term a spiritual claim very different from any which had previously been associated with it. At one level, his use of the title “Gate” was designed to lessen the challenging impact of his claim to be an independent Messenger of God, while at another, for those who grasped the implications of his claims, this title pointed to his role as the forerunner or “Gate of Ba”-- a reference to Baha’u’llah, the promised universal messenger anticipated by the world’s major scriptures.

Teachings
At the heart of the teachings of the Báb was a call for the reconciliation of all members of the human family, marking the advent of a new stage in human history: "be as the leaves and fruit of the same tree, that haply ye may become a source of comfort to one another… It behooveth you all to be one indivisible people…". A universal ethical perspective was thus emphasized by the Báb, including the moral imperative of making no distinction between believers and nonbelievers and of recognizing the objective needs of others. The intent of these teachings was to lay the basis “for the revolutionary transformation of humankind.”

Ultimately, the Bab explained that human happiness and well-being was dependent on treating other human beings in accord with the Golden Rule, especially refraining from causing others sadness, and in bringing all things, whether in nature or man-made, to a state of perfection, a process of imbuing all things with beauty and spiritual purpose. In this way, civilization itself becomes a sacred undertaking; a task that can only be understood, the Bab indicates, by fixing one’s “gaze on the Order of Baha’u’llah.” As underscored by Saiedi, “the wider importance of the Bab’s writings lie in their inextricable relation to those of Baha’u’llah…”

The teachings of the Báb offer new interpretations of the notions of God, religion, and prophets, and reinterpret religious concepts such as heaven, hell, and resurrection accordingly. Progressive revelation, continuity, and renewal of religion, modernizing education, improving the status of women, abolishing the priesthood, and emphasizing ethics, independent investigation of truth, and human nobility are among the key teachings of the Báb. Another fundamental focus of his teachings is his emphasis on the advent of a messianic figure, whom he frequently refers to as "he whom God shall make manifest." The Báb consistently discusses his own revelation and laws in the context of this promised figure. Unlike previous religions where references to promised figures were only occasional and hinted at through allusions, the main focus of the Bayan, the mother book of the Bábí dispensation, is preparing the way for "he whom God shall make manifest."

Key Principles
A core Bábí belief is the concept of continuous and evolving religion. God progressively reveals himself through prophets, and as humanity advances, divine teachings become more comprehensive and sophisticated. Each religion arises in response to the specific social needs of its time, surpassing its predecessor but ultimately leading to the emergence of a still more perfect religion. These prophets are seen as perfect reflections of God in the world. He emphasizes the unity of prophets, comparing them to mirrors reflecting the same sun (God). Additionally, the Báb asserts that divine revelation is an ongoing process, with new prophets appearing throughout history.

The Báb reinterprets resurrection not as the end of the world but as the decline of an old religion and its revival through a new revelation. He uses the metaphor of seasons to explain this cyclical progression. He argues that just as a tree dies in winter but reemerges in spring, so too do religions experience periods of decline and renewal. This concept embraces historical change and human agency, promoting a forward-looking perspective.

The Báb views religion as a dynamic phenomenon resulting from the interaction between God's will and humanity's historical stage. He rejects the traditional view of religion as an absolute and unchanging imposition of God's will. Religion, like humanity, is a dynamic and progressive reality.

Unlike earlier religions with occasional hints of future prophets, the Bábí scripture, the Bayan, revolves around a messianic figure greater than himself, referred to as "He Whom God Shall Make Manifest." The Báb positions his own mission as preparing the way for this promised one. This figure is described as possessing all divine attributes and having authority equal to God's. The Báb encourages independent investigation to recognize the promised one based on their character and actions, not external factors. He warns against rejecting the promised one based on the Bábí scriptures, mirroring how past religions opposed new prophets.

The Báb emphasizes the inherent capacity of humans to think critically and engage in independent investigation of truth. He abolishes the clergy and emphasizes the words of revelation, not miracles, as the true test of a prophet's legitimacy. He removes the power structure of priests and prohibits congregational prayer led by clerics, arguing that worship requires no human mediation. He views the clergy as a major cause of religious corruption.

The Báb strongly advocates for rationality, science, and efficient education. He envisions a progressive society built on well-organized schools, teaching ethics, respect for diverse opinions, scientific inquiry, and the role of women in society. He encourages the learning of natural sciences and proposes educational reforms like eliminating archaic topics and using simpler language.

The Bábí faith significantly improved the lives of women compared to prevailing norms. He generally treats women and men equally in his laws, alleviating burdens imposed by Islamic law. He discourages polygamy, forbids forced marriage and concubinage, and grants women greater control over their lives. He encourages women's education and sees them as equals to men in the eyes of God. His support for Táhirih, a leading female disciple who challenged social norms, further exemplifies his commitment to improving women's rights.

The Báb emphasizes forgiveness, kindness, and doing good to others, even those who wrong you. He advocates for personal improvement, environmental preservation, and creating a beautiful and prosperous society. He forbids violence and promotes peaceful coexistence through kindness and gentle manners. Overall, the Báb envisioned a community centered on unity, love, service, and the rejection of violence.

Writings
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Three Stages
The writings of the Báb have been described in terms of different typologies, including chronologically and thematically. The Báb himself divides his writings into two stages: the first stage, where for purposes of preparation and prudence, the subtleties of his claims and teachings were veiled and consequently not appreciated by the hearts and minds of the people around him; and a later stage, where he openly declared that he was not only the promised Twelfth Imam of Shiah Islam, but a Prophet who has brought a new world religion, prophesied by Torah, Gospel and the Quran. This new revelation, he claimed, would release the creative energies and capacities necessary for the establishment of global unity and peace.

The Báb's teachings can be further understood as having three broad stages, each with a dominant thematic focus. His earliest teachings are primarily defined by his interpretation of the Quran and hadith, which recast common understandings of theological belief in light of a new hermenutics emphasizing the unity of God and his prophets and of all people. Rather than revealing new religious laws, early Bábí doctrine "focuses on the inner and mystical meanings of religious law" and "turning ritual action into a spiritual journey" These themes continue in later years, but a shift takes place where his emphasis moves to philosophical elucidation, and finally to legislative pronouncements.

In the second philosophical stage, the Báb gives an explanation of the metaphysics of being and creation, and in the third legislative stage his mystical and historical principles unite as the Báb's writings gain a historical consciousness. and clearly establish the principle of Progressive Revelation.

The Báb discusses many fundamental issues in religion in this second stage including how to recognize spiritual truth, the nature of the human being, the meaning of faith, the nature of good deeds, the preconditions of spiritual journey and the question of the eternality or origination of the world. The realization of “true justice” in the world, and the central role of religion in attaining such justice, is another major focus of this stage. He even, in his Treatise on Singing, explores the philosophy of music, “where like every other human action, singing becomes moral or immoral depending on the intention of the actor and the function of the act.”

In 1848 the Báb's teachings changed with a clear abrogation of Islamic law and the introduction of his own set of doctrines and practices. A radical thesis was offered: religion is not to be understood as the unending imposition of the Will of God on humans, but rather the “product of the interaction of the will of God with the historical stage of the development of humanity.” As human understanding and action undergoes change, so too is religion an unfolding and progressive phenomenon. The Persian Bayan, the principal scriptural work of the Báb during this period, openly proclaims the inception of a new religion. The Báb's legal system included details for marriage, burial, pilgrimage, prayer, and other practices that appear designed for a future Bábí state or to be implemented by He whom God shall make manifest, the promised universal messenger of God who is mentioned throughout the Báb's writings. All these laws were contingent on the approval of “Him Whom God shall make manifest” and thus their importance lied in the spiritual meaning which they symbolized: the recognition of Him Whom God shall make manifest in the next divine revelation.

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'''The Bab sees human beings as noble actors who are endowed with the capacity to discern truth for themselves and therefore are obligated to investigate reality independently. Two major expressions of this idea are found in the Bab’s elimination of clerical authority and replacing the proof of miracles by the proof of the words of revelation. The intent was to remove major obstacles preventing human progress and to open a new stage in humanity’s moral, spiritual and intellectual development.'''

'''More significant, the term Báb had far greater implications in the new revelation than any it held in Islam; the Báb was the “gateway” to the Manifestation of God whose message would be carried throughout the world. '''