# The Family of Mulla Husayn

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Boris Handal, The Family of Mulla Husayn, bahai-library.com.
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> 
> The Family of Mullá Ḥusayn
> 
> by Boris Handal
> 
> 2023
> 
> Table of Contents
> 
> 1.      Introduction ....................................................................................................................................5
> 2.      The lion-hearted.............................................................................................................................8
> 3.      The family of Mullá Ḥusayn ..................................................................................................... 13
> Bibliography ......................................................................................................................................... 23
> 
> Figure 1: Tablet of the Báb to the First Letter of the Living - Mullá Ḥusayn-i-Bushru'i (Bahá'í Media)
> 
> Figure 2: Old View of the House of Mullá Ḥusayn (Bahá'í Media)
> 
> 1. Introduction
> 
> His full name was Mullá Ḥusayn-i-Bushrú’í. According to the oriental form of that time to
> form the names: Mullá, for being a priest and scholar of theology and Muslim law; Ḥusayn by
> birth name, and Bushrú’í for being a native of Bushrúyih, a village in the province of Khurásán,
> at the eastern end of Iran. He was born around the year 1813.
> 
> His father, Ḥájí Mullá ‘Abdu’lláh was a wealthy cloth dyer. Mullá Ḥusayn’s mother was a
> devoted and gifted poetess. Three of their five children would become outstanding believers.
> 
> For nine years, since he was eighteen years old, Mullá Ḥusayn sat at the feet of the wise
> Siyyid Káẓim in Karbilá in 'Iráq. He became one of the most esteemed and beloved students.
> Siyyid Káẓim, had dedicated himself to cultivating the minds and hearts of his disciples about
> the advent of the divine Messenger that all the religions of the past had promised. Mullá
> Ḥusayn is also known by his designation as the Bábu’l-Báb, the Gate of the Gate. Many
> believers just called him báb.
> 
> Mullá Ḥusayn, the Bábu'l-Báb holds a singular station in the Cause of the Báb because of
> his services and devotion, as discussed in chapter eight. Of him Bahá’u’lláh had said:
> 
> Among them was Mullá Ḥusayn, who became the recipient of the effulgent glory of the
> Sun of divine Revelation. But for him, God would not have been established upon the
> seat of His mercy, nor ascended the throne of eternal glory.1
> 
> His days were spent traversing the dusty roads and the ancient cities of the kingdom of
> Persia, all leading to his glorious spiritual victory at Shaykh Ṭabarsí, an old religious sanctuary
> precariously converted into a fort. The astounding events that took place there during 1848-
> 1849 spread like wildfire among all the people of his country and became a source of
> inspiration for poets and writers.
> 
> 1 Bahá’u’lláh. The Kitáb-i-Íqán, p. 223.
> 
> Figure 3: Portrait of Muḥammad Sháh (Bahá'í Media)
> 
> Shoghi Effendi highlighted his role in Shaykh Ṭabarsí:
> 
> The audacity of Mullá Ḥusayn who, at the command of the Báb, had attired his head
> with the green turban worn and sent to him by his Master, who had hoisted the Black
> Standard, the unfurling of which would, according to the Prophet Muḥammad, herald
> the advent of the vicegerent of God on earth, and who, mounted on his steed, was
> marching at the head of two hundred and two of his fellow-disciples to meet and lend
> his assistance to Quddús in the Jazíriy-i-Khaḍrá (Verdant Isle)—his audacity was the
> signal for a clash the reverberations of which were to resound throughout the entire
> country.2
> 
> 2 Shoghi Effendi. God Passes By, p. 38.
> 
> Figure 4: Portrait of Siyyid Káẓim (Bahá'í Media)
> 
> 2. The lion-hearted
> 
> The life of this hero of God always revolved around always fulfilling the pleasure of his
> Best-Beloved. At his passing on 2 February 1849, Mullá Ḥusayn’s name was fully robed in glory
> becoming a celebrated personage in the annals of the world’s religions. Endowed with
> unparalleled heroism, a shrewd judgment and consummate wisdom, he was able to enthuse
> and empower his co-religionaries into service to the Cause of the Báb.
> 
> Gifted also with a virtuosity full of purity and a spiritual power worth of admiration by all,
> Mullá Ḥusayn was admired even by those who declared themselves to be his adversaries.
> With a heart yearning to please his Lord, he set out to conquer the citadels of people’s hearts
> and enlist them for the promotion and defence of the Cause. So great and genuine was the
> devotion that radiated from him and so unassailable the power of his oratory that his dynamic
> presence in any place where he passed through ignited intense interest and immediately
> became the focus of attraction. Even the most indifferent of the people were moved by the
> fervour of those sentiments. His fidelity was reflected in his actions, words, enthusiasm and
> oratory in promoting the Cause of the Báb, rapidly enlightened the spirits of any listener,
> spectator or audience. As the Báb had affirmed:
> 
> Let not the deeds of those who reject the Truth shut you out as by a veil. Such people
> have warrant over your bodies only, and God hath not reposed in them power over your
> spirits, your souls and your hearts.3
> 
> Even the clergy slightly yielded their resistance and opposition to the preaching and
> mature knowledge he held, despite the Bábu’l-Báb publicly denouncing their vices and
> immoral practices. His overwhelming utterance, full of irrefutable proofs and arguments,
> easily defeated the few remaining opponents who still dared to challenge him. As seen in the
> previous accounts, streams of seekers came looking for him, swearing allegiance to the Cause
> he professed. From whatever condition they came from, Mullá Ḥusayn’s activities had
> prompted them to pursue with equal zeal and tenacity the dissemination of the seeds of
> Truth.
> 
> 3 The Báb. Selections, pp. 161–162.
> 
> Figure 5: The city of Karbilá (Public domain)
> 
> From Mullá Ḥusayn’s point of view, every person, regardless of rank or social background,
> should have the opportunity to hear how he himself became enlightened with the teachings
> of the Báb. On his travels, he carried manuscripts and copies of the revelation of the Báb.
> With those sacred writings, he addressed prominent ecclesiastical authorities and
> government officials throughout the country. Adolfo Rivadeneyra (1841-1882), a Spanish
> diplomat in Persia and an Orientalist, compared Mullá Ḥusayn to Saint Paul because of his
> intense missionary zeal. 4 The Báb had told him at the farewell:
> 
> Even as the cloud that rains its bounty upon the earth, traverse the land from end to
> end, and shower upon its people the blessings which the Almighty, in His mercy, has
> deigned to confer upon you.5
> 
> When Mullá Ḥusayn entered a mosque, disregarding those present, he would go up to the
> pulpit and begin to announce the Good News proclaimed from Shíráz. Without considering
> the danger with which an extremely cruel, fanatical and at the same time degraded clergy
> harassed him, he continued to urge the population to approach and drink from the same
> 
> 4 Adolfo Rivadeneyra. Viaje and Interior de Persia, vol. 1, p. 239.
> 5 The Báb in Nabíl-i-A‘ẓam. The Dawn-Breakers, p. 85.
> 
> Source of Life. He took advantage of the slightest opportunity to talk about the Manifestation
> of God; It was like a fire that unexpectedly ignites at night during the city's sleep and ends up
> engulfing itself in flames. As the Báb had written:
> 
> Regard not the all-sufficing power of God as an idle fancy. It is that genuine faith which
> thou cherishest for the Manifestation of God in every Dispensation. It is such faith which
> sufficeth above all the things that exist on the earth, whereas no created thing on earth
> besides faith would suffice thee.6
> 
> Figure 6: Drawing by Edouard Zier, who imagines Ṭáhirih in public without a veil (Journal des Voyages, June 5, 1892)
> 
> Dr Farzam Arbab, former member of the Universal House of Justice, once recalled:
> 
> A Hand of the Cause once taught me how Mullá Ḥusayn, that immortal hero of our Faith,
> had written some stanzas of a poem on a wall in his house. The poet begins by saying:
> “True men have obtained their achievements only by great efforts” and then turning to
> himself, he asks: “What do you think, O feeble creature, who spends your time entirely
> in taking care of yourself?”7
> 
> 6 The Báb. Selections, p. 193.
> 7 Farzam Arbab. En camino hacia la gloria del servicio. Asamblea Espiritual Nacional de los Bahá’ís
> 
> de Colombia.
> 
> The Guardian of the Faith called him the “lion-hearted Mullá Ḥusayn”.8 This was because
> he was undoubtedly daring in his interventions, impetuous and fierce in promoting the
> message he purposed and was irrepressible and with skill, courage and dexterity, he proposed
> himself to win victories for the Cause of God. Like a majestic lion roaring in a thicket the
> Bábu’l-Báb created confusion chiefly among the faint-hearted and an intense animosity
> among those who wished him ill, as they were apparently convinced of Mullá Ḥusayn’s
> superior merits. He showed every sign of being at the head of a host of angels. Fearless and
> unyielding, he lashed out scathingly and those tenets long regarded as fundamental truths of
> religion and declared them to be false.
> 
> His life principles were high and noble. He considered that his teaching his religion was
> itself a service to his nation and his fellow citizens. His determined character and
> achievements, however, did not detract him from revealing his soft and delicate nature, so
> that these two personality facets together added an uniquely brilliant shine. Mullá Ḥusayn
> also had a marked affinity for poetry and developed keen literary judgment and taste.
> 
> The Báb revealed in honour of Mullá Ḥusayn, “eulogies, prayers and visiting Tablets of a
> number equivalent to thrice the volume of the Qur’án”.9 The Báb had also stated that the
> dust of Mullá Ḥusayn’s grave, in Shoghi Effendi’s words, “was so potent as to cheer the
> sorrowful and heal the sick".10
> 
> When the Báb learned about the deaths of Quddús and Mullá Ḥusayn, He became so
> desponded and downhearted that stopped revealing for five months. Later, the Báb
> recommenced His work around November-December 1849 and commissioned Sáyyah to set
> out on pilgrimage on His behalf to visit the graves of the martyrs of Shaykh Ṭabarsí. “Bring
> back to Me”, the Báb stated, “as a remembrance of your visit, a handful of that holy earth
> which covers the remains of My beloved ones, Quddús and Mullá Ḥusayn.”11
> 
> 8 Shoghi Effendi. Dios Pasa, p. 120.
> 9 Shoghi Effendi. God Passes By, p. 50.
> 10 Shoghi Effendi. God Passes By, p. 50.
> 11 Nabíl-i-A‘ẓam. The Dawn-Breakers, pp. 4031-432
> 
> Figure 7: Old Gate to Shíráz (Bahá'í Media)
> 
> 3. The family of Mullá Ḥusayn
> 
> Mullá Ḥusayn never got married. We know that Siyyid Káẓim offered him his daughter's
> hand in marriage.12 However, the proposition was respectfully declined as Mullá Ḥusayn had
> something else in mind for his future, as seen in this book.
> 
> Mullá Ḥusayn, like the eye of the storm, dragged the other members of his family into the
> maelstrom—the depth of her relatives' feelings we could hardly fathom and adequately
> describe.
> 
> The services of Mullá Ḥusayn's mother and sister also need to be highlighted. To the latter,
> Bahá'u'lláh bestowed the title of Varaqatu’l-Firdaws (the Nightingale of Paradise), and by this
> name, she was better known in the Bábí community.
> 
> It is well known that the glorious history of our Cause, from its earliest days to the present,
> has been built in significant proportion by the courageous deeds of women. Among them are
> Ṭáhirih (The Pure One), the most outstanding woman in the Faith of the Báb and a poetess
> and heroine.
> 
> At the end of 1843, this lady made up the pretext of going to Karbilá and visiting its holy
> places when she intended to meet Siyyid Káẓim. Her father and her husband, both well-known
> priests from her hometown (Qazvín), gladly agreed to her request, and so she was able to
> leave for Karbilá.
> 
> Great was her sadness and disappointment when upon arrival, she learned of the death of
> the wise man. In brief, she recovered, and with determination, she devoted herself to
> directing the classes of Siyyid Káẓim. At this point in Ṭáhirih’s life, the figures of Mullá Ḥusayn’s
> mother and sister appear. To the latter, Bahá'u'lláh bestowed the title of Varaqatu’l-Firdaws
> (the Nightingale of Paradise), and by this name, she was best known in the Bábí community.
> 
> 12 Ruhollah Mehrabkhani. Mullá Ḥusayn, p. 50.
> 
> Figure 8: House of the Báb, 1920's (Bahá'í Media)
> 
> Through Varaqatu’l-Firdaws, Ṭáhirih came to associate in Karbilá with another pious
> woman named Shams-i-Ḍuḥá by Bahá’u’lláh. She also stood out as a distinguished female
> personality in the Cause of the Báb. His title means the Morning Sun, and he did justice to his
> designation as all recognized the quality of his character. Even Muslims called her the Bahá’í
> Lady of Light. She was the wife of an admired believer and their son was nominated as the
> King of Martyrs. 13
> 
> The Cause of God witnessed in the early years a formidable association and drive with
> these four outstanding ladies: Varaqatu’l-Firdaws, her mother, and also of Mullá Ḥusayn,
> Ṭáhirih and Shams-i-Ḍuḥá. Detachment, sacrifice, courage, purity and consecration are all
> their attributes.
> 
> We must remember for a moment that in the East, particularly at that time, women were
> relegated to a position inferior to men and treated with great prejudice, denying them access
> to social rights as we now understand them. Seeing these four women walking alone and
> teaching a Cause that otherwise was a reason for severe religious conflict does not stop
> admiring us greatly.
> 
> ‘Abdu’l-Bahá, Memorials of the Faithful, p. 173-174.
> 
> Unsurprisingly, when Ṭáhirih accepted and openly and resolutely proclaimed the new
> Revelation, a great tumult broke out among various sectors of the city, especially among
> those counted as unable to overcome her skill and wisdom.
> 
> The mob, inflamed and roused, moved in a mob to his house, arrived, broke down the door
> and by mistake took Shams-i-Ḍuḥá who was there at that moment. They blindly immediately
> took her out of the house, dragged her through the streets and made her the object of ridicule
> and insults from the fanatical population.
> 
> Amidst all this tumult the voice of a government official could be heard informing that
> Ṭáhirih had been arrested and another woman had been wrongly seized. At that moment, the
> crowd stopped mistreating Shams-i-Ḍuḥá.
> 
> Ṭáhirih 's arrest took too long because the Karbilá authorities decided to wait for
> instructions from Baghdád and Constantinople before proceeding. In these cities was located
> the headquarters of the government of the Sultan of Turkey.
> 
> Figure 9: The Castle of Máh-Kú (Bahá'í Media)
> 
> Ṭáhirih, seeing the delay with which the authorities were taking a decision, bravely offered
> to go to Baghdád on her own and receive the orders there. Without much trouble, she was
> given the respective permission to leave Karbilá together with Varaqatu'l-Firdaw, his mother
> and Shams-i-Ḍuḥá. His departure was accompanied by stoning attacks from fans along with
> his insults.
> 
> When they arrived in Baghdád, they stayed with a certain Shaykh Muḥammad-i-Shibl, from
> whose place where they once again endeavoured with all their energy and zeal to propagate
> the teachings of the Faith of the Báb. However, it did not take long for the activity and
> presence of these souls to be felt, and, as in Karbilá, the conservative sectors raised their
> voices in protest, awakening a general outcry throughout the population. The commotion and
> the apprehension of these ladies for any eventual aggression by the mob made them move
> to a residence owned by Ṭáhirih's family. However, things took on more force, and the public
> protest encouraged by the priests grew a lot, so the Muftí (Judge) took action and ordered
> them transferred to his own house. They stayed there for three months, always taking
> advantage of the days to spread the seeds of the Faith.
> 
> These conditions were maintained until the government order forced them to leave
> Sultan's territory since Karbilá, Baghdad and Constantinople were located in the domain of
> this monarch. In this way, they had to undertake the long journey back to Persia. To his
> satisfaction, they had already done much work.
> 
> Varaqatu'l-Firdaws, the sister of Mullá Ḥusayn, was the wife of Shaykh Abú-Turáb-i-
> Qazviní. Before he was a Bábí, he had been a noted disciple of Siyyid Káẓim and, in time, a
> distinguished servant of the Báb and Bahá’u’lláh.
> 
> At the beginning of the Faith of the Báb, this brother-in-law of Mullá Ḥusayn thought to
> hide his beliefs despite his great love for the Báb. However, later, his activities were enough
> for him to be recognized, being denounced for this reason. Years later, he was arrested in the
> Síyáh Chál, the same prison where Bahá’u’lláh was imprisoned, and there he died.
> 
> Figure 10: The defenders of Shaykh Ṭabarsí (courtesy of Ivan Lloyd).
> 
> According to a testimony of someone who knew him:
> 
> [He] was a scholar and philosopher such at is rarely met with and believed with the
> utmost sincerity and purity of purpose, while such was his love and devotion to the Báb
> that if anyone did so much as mention the name of His Supreme Holiness (the souls of
> all beside him be His sacrifice) he could not restrain his tears. Often have I seen him,
> when engaged in the perusal of the writings of His Supreme Holiness, become almost
> beside himself with rapture, and nearly faint with joy. Of his wife he used to say: "I
> married her three years ago in Karbilá. She was then but an indifferent scholar even in
> Persian, but now she can expound texts from the Qur’án and explain the most difficult
> questions and most subtle points of the doctrine of the Divine Unity in such wise that I
> have never seen a man who was her equal in this, or in readiness of apprehension. These
> gifts she has obtained by the blessing of His Holiness the Supreme and through converse
> with her holiness the Pure (Qurratu'l-‘Ayn). I have seen in her a patience and resignation
> rare even in the most self-denying men, for during these three years, though I have not
> sent her a single dinar for her expenses and she has supported herself only with the
> greatest difficulty, she has never uttered a word; and now that she has come to Ṭihrán,
> she refrains altogether from speaking of the past, and though, in accordance with the
> wishes of Jináb-i-Bábu’l-Báb [Mullá Ḥusayn], she now desires to proceed to Khurásán,
> and has literally nothing to put on save one well-worn dress which she wears, she never
> asks for clothes or travelling-money, but ever seeks reasonable excuses wherewith to
> 
> set me at my ease and prevent me from feeling ashamed. Her purity, chastity, and virtue
> are boundless, and during all this while no unprivileged person hath so much as heard
> her voice.14
> 
> Mullá Ḥusayn's mother also became a staunch servant of the Cause. It is enough to know
> that her sons Mullá Ḥusayn and Mírzá Muḥammad Ḥasan Khán, her grandson Muḥammad
> Báqir and two of her sons-in-law won for themselves the glorious palms of martyrdom, to
> understand what that woman, mother and believer, endured until the rest of her days. Her
> life is a lesson in complete surrender.
> 
> Figure 11: Doorway to inner Shrine of Shaykh Ṭabarsí where Mullá Ḥusayn is buried (Bahá'í Media)
> 
> 14 The Taríkh-i-Jadíd pp. 93-95, cited in Nabíl-i-A‘ẓam, The Dawn-Breakers, p. 383-384.
> 
> Mírzá Ḥusayn of Hamadán, a notable historian of the Faith, wrote concerning the mother
> of Mullá Ḥusayn, the following account he heard from another person:
> 
> But the virtues of the daughter were surpassed by those of the mother, who possessed
> rare attainments and accomplishments, and had composed many poems and eloquent
> elegies on the afflictions of her sons. Although Jináb-i-Bábu'l-Báb had warned her of his
> approaching martyrdom and foretold to her all the impending calamities, she still
> continued to exhibit the same eager devotion and cheerful resignation, rejoicing that
> God had accepted the sacrifice of her sons, and even praying that they might attain to
> this great dignity and not be deprived of so great blessedness. It is indeed wonderful to
> meditate on this virtuous and saintly family, the sons so conspicuous for their single-
> minded devotion and self-sacrifice, the mother and daughter so patient and resigned.15
> 
> Mírzá Muḥammad Ḥasan Khán and Mírzá Muḥammad Báqir, Mullá Ḥusayn's brother and
> nephew, respectively, were both his companions during all his travels, except for the
> pilgrimage he once undertook to Máh-Kú where the Báb was imprisoned.
> 
> They travelled together from the time of Siyyid Káẓim, were also in Shíráz on the night of
> the historic meeting with the Báb on May 22, 1844, were conferred the rank of Letters of the
> Living, and continued serving indefatigably until they sacrificed their lives in the Fort of
> Ṭabarsí in the first half of 1849.
> 
> An eyewitness left the following heart-wrenching account of the farewell to the fort and
> the death of Mullá Ḥusayn’s nephew
> 
> When the companions were leaving the fort, we all went to the tomb of Mullá Ḥusayn
> to say farewell to him. We all were weeping. And when at last we started to go, little
> Mírzá Muḥammad-Báqir [Mullá Ḥusayn’s nephew]16 did not want to leave the tomb. He
> embraced it and wept bitterly.
> 
> The companions tried to separate him but he would not agree, and said that he would
> never leave that tomb. We told Quddús about it and, as he had already mounted his
> horse, he ordered us to mount him and take him with us. They put him on a horse, but
> after a short ride he fainted and fell down. When he recovered his senses, we mounted
> 
> 15 The Taríkh-i-Jadíd pp. 93-95, cited in Nabíl-i-A‘ẓam, The Dawn-Breakers, p. 384.
> 16 According to Ruhollah Mehrabkhani, Mírzá Muḥammad-Báqir was perhaps twenty-two years old (Mullá Ḥusayn, p.
> 
> 284).
> 
> him on a horse in the second line with Mullá Yúsif-i Ardibílí [a Letter of the Living], but
> he fell again, and died. Quddús, on seeing this, instructed us to carry his body as far as
> the bathhouse of Dizvá, where it was washed and buried.17
> 
> Figure 12: Tree from which Mullá Ḥusayn was shot (Bahá'í Media)
> 
> 17 Mírzá Abú Ṭálib-i Shahmírzadí, cited in Ruhollah Mehrabkhani, Mullá Ḥusayn: Disciple at Dawn, pp. 284-285.
> 
> Figure 13: The sword of Mullá Ḥusayn (Bahá'í Media
> 
> Regarding this brother of Mullá Ḥusayn, we must note that when that massacre of the
> Bábís took place, he was chained and later executed. The same narrator quoted above
> noted:
> 
> When I, Mírzá Jání, met Mírzá Muḥammad-Ḥasan, he was but seventeen years of age,
> yet I observed in him a dignity, gravity, composure, and virtue which amazed me. After
> the death of Jináb-i-Bábu’l-Báb, His Holiness Quddús bestowed on him the sword and
> turban of that glorious martyr, and made him captain of the troops of the True King. As
> to his martyrdom, there is a difference of opinion as to whether he was slain at the
> breakfast-table in the camp, or suffered martyrdom with Jináb-i-Quddús in the square
> of Bárfurúsh.18
> 
> Another notable family member martyred in the same circumstances was Mullá Ḥusayn’s
> brother-in-law. According to Nabíl's testimony, he was the father of Mírzá ‘Abu'l-Ḥasan and
> Mírzá Muḥammad Ḥusayn and, when this outstanding storyteller was writing his work
> (1887-1888), Varaqatu’l-Firdaws was under the care of these two souls.
> 
> 18 The Taríkh-i-Jadíd pp. 93-95, cited in Nabíl-i-A‘ẓam, The Dawn-Breakers, p. 383.
> 
> Figure 14: Modern photo of Shaykh Ṭabarsí (Bahá'í Media)
> 
> Bibliography
> 
> ‘Abdu’l-Bahá. Memorials of the Faithful. Wilmette, IL: Bahá’í Publishing Trust, ed. 1971.
> Arbab, Farzam. En camino hacia la gloria del servicio. Asamblea Espiritual Nacional de los
> Bahá’ís de Colombia.
> Bahá’u’lláh. The Kitáb-i-Íqán. Wilmette, IL: US Bahá’í Publishing Trust, 1989.
> Hamadání, Mírzá Ḥusayn, ed. and trans. Edward G. Browne. The New History (Tarikh-i-Jadid)
> of Mirza 'Ali Muhammed, the Bab. Amsterdam: Philo Press, 1975.
> Mehrabkhani, Ruhollah. Mullá Ḥusayn: Disciple at Dawn. Los Angeles: Kalimát Press, 1987
> Nabíl-i-A‘ẓam. The Dawn-Breakers: Nabíl’s Narrative of the Early Days of the Bahá’í
> Revelation. Wilmette, IL: Bahá’í Publishing Trust, 1970.
> Nabíl-i-A‘ẓam. The Dawn-Breakers: Nabíl’s Narrative of the Early Days of the Bahá’í
> Revelation. Wilmette, IL: Bahá’í Publishing Trust, 1970.
> Rivadeneyra, Adolfo. Viaje and Interior de Persia, vol. 1. Madrid: Imprenta y estereotipia de
> Aribau y ca, 1880.
> Shoghi Effendi. God Passes By. Wilmette, IL: Bahá’í Publishing Trust, ed. 1979.
> The Báb. Selections from the Writings of the Báb. Bahá’í World Centre, 1982.
> 
> Acknowledgment: I would like to thank Ernie and Diana Jones for their editorial assistance.
>
> — *The Family of Mulla Husayn (Used by permission of the curator)*