In the Persian city of Shiraz on May 22, 1844, The Bab declared His mission to a young man named Mulla Husayn, who had been searching tirelessly with his companions for the coming of the Promised One. The Bab explained that He was the predecessor of another Messenger of God (Baha’u’llah) who would come soon after Him, and that His role was to prepare others for the coming of this new Messenger whose divine revelation would unite the world of humanity. Mulla Husayn became the first disciple of the Bab, and the events of this day mark the beginnings of the Baha’i Faith.
Baha’u’llah ordained that The Declaration of the Bab is one of two “Most Great Festivals” (the other being Ridvan) and it is celebrated by Baha’is around the world as a Holy Day from the evening of May 22nd to the evening of May 23rd.
In The World Order of Baha’u’llah Shoghi Effendi emphatically explains the station of the Bab and the significance of His Declaration, and so I thought it befitting to leave you with a selection of excerpts from this book.
Not only in the character of the revelation of Baha’u’llah, however stupendous be His claim, does the greatness of this Dispensation reside. For among the distinguishing features of His Faith ranks, as a further evidence of its uniqueness, the fundamental truth that in the person of its Forerunner, the Bab, every follower of Baha’u’llah recognizes not merely an inspired annunciator but a direct Manifestation of God. It is their firm belief that, no matter how short the duration of His Dispensation, and however brief the period of the operation of His laws, the Bab had been endowed with a potency such as no founder of any of the past religions was, in the providence of the Almighty, allowed to possess. That He was not merely the precursor of the Revelation of Baha’u’llah, that He was more than a divinely-inspired personage, that His was the station of an independent, self-sufficient Manifestation of God, is abundantly demonstrated by Himself, is affirmed in unmistakable terms by Baha’u’llah, and is finally attested by the Will and Testament of Abdu’l-Baha.
Nowhere but in the Kitab-i-Iqan, Baha’u’llah’s masterly exposition of the one unifying truth underlying all the Revelations of the past, can we obtain a clearer apprehension of the potency of those forces inherent in that Preliminary Manifestation with which His own Faith stands indissolubly associated. Expatiating upon the unfathomed import of the signs and tokens that have accompanied the Revelation proclaimed by the Báb, the promised Qá’im, He recalls these prophetic words: “Knowledge is twenty and seven letters. All that the Prophets have revealed are two letters thereof. No man thus far hath known more than these two letters. But when the Qa’im shall arise, He will cause the remaining twenty and five letters to be made manifest.” “Behold,” adds Baha’u’llah, “how great and lofty is His station!” “Of His Revelation,” He further adds, “the Prophets of God, His saints and chosen ones, have either not been informed, or in pursuance of God’s inscrutable Decree, they have not disclosed.”
The marvelous happenings that have heralded the advent of the Founder of the Babi Dispensation, the dramatic circumstances of His own eventful life, the miraculous tragedy of His martyrdom, the magic of His influence exerted on the most eminent and powerful among His countrymen, to all of which every chapter of Nabíl’s stirring narrative testifies, should in themselves be regarded as sufficient evidence of the validity of His claim to so exalted a station among the Prophets.
However graphic the record which the eminent chronicler of His life has transmitted to posterity, so luminous a narrative must pale before the glowing tribute paid to the Báb by the pen of Baha’u’llah. This tribute the Báb Himself has, by the clear assertion of His claim, abundantly supported, while the written testimonies of Abdu’l-Baha have powerfully reinforced its character and elucidated its meaning.
Where else if not in the Kitáb-i-Íqán can the student of the Bábí Dispensation seek to find those affirmations that unmistakably attest the power and spirit which no man, except he be a Manifestation of God, can manifest? “Could such a thing,” exclaims Baha’u’llah, “be made manifest except through the power of a Divine Revelation and the potency of God’s invincible Will? By the righteousness of God! Were any one to entertain so great a Revelation in his heart the thought of such a declaration would alone confound him! Were the hearts of all men to be crowded into his heart, he would still hesitate to venture upon so awful an enterprise.” “No eye,” He in another passage affirms, “hath beheld so great an outpouring of bounty, nor hath any ear heard of such a Revelation of loving-kindness… The Prophets ‘endowed with constancy,’ whose loftiness and glory shine as the sun, were each honored with a Book which all have seen, and the verses of which have been duly ascertained. Whereas the verses which have rained from this Cloud of divine mercy have been so abundant that none hath yet been able to estimate their number… How can they belittle this Revelation? Hath any age witnessed such momentous happenings?”
Wishing to stress the sublimity of the Bab’s exalted station as compared with that of the Prophets of the past, Baha’u’llah in that same epistle asserts: “No understanding can grasp the nature of His Revelation, nor can any knowledge comprehend the full measure of His Faith.”
He then quotes, in confirmation of His argument, these prophetic words: “Knowledge is twenty and seven letters. All that the Prophets have revealed are two letters thereof. No man thus far hath known more than these two letters. But when the Qa’im shall arise, He will cause the remaining twenty and five letters to be made manifest.” “Behold,” He adds, “how great and lofty is His station! His rank excelleth that of all the Prophets and His Revelation transcendeth the comprehension and understanding of all their chosen ones.” “Of His Revelation,” He further adds, “the Prophets of God, His saints and chosen ones, have either not been informed, or, in pursuance of God’s inscrutable decree, they have not disclosed.”
Of all the tributes which Baha’u’llah’s unerring pen has chosen to pay to the memory of the Báb, His “Best-Beloved,” the most memorable and touching is this brief, yet eloquent passage which so greatly enhances the value of the concluding passages of that same epistle. “Amidst them all,” He writes, referring to the afflictive trials and dangers besetting Him in the city of Baghdád, “We stand life in hand wholly resigned to His Will, that perchance through God’s loving kindness and grace, this revealed and manifest Letter (Baha’u’llah) may lay down His life as a sacrifice in the path of the Primal Point, the most exalted Word (the Báb). By Him, at Whose bidding the Spirit hath spoken, but for this yearning of Our soul, We would not, for one moment, have tarried any longer in this city.” [The World Order of Baha’u’llah, Shoghi Effendi, p.62; p.124-126]