the exalted station of Quddus: historical and spiritual evidence

Please excuse me for writing about the station of so exalted a figure in the history of our Faith. My being is highly inadequate for describing this indescribable Personage. Many of the references were provided by R.Mehrabkhani, who assisted me with his knowledge and understanding.

Quddus is known as the eighteenth “Letter of the Living“, as designated by the Bab, but his station is far exalted above the first seventeen, and remains a mysterium for us as normal immortals. He is also referred to as the “Last Point” and the “Last Name of God” in the Dispensation of the Bab. Anecdotes of his life are recounted in Nabil’s Narrative, and a more complete biography, along with some of his writings, can be found in the third volume of Fadil-i-Mazandarani’s comprehensive nine-volume work on the Faith (at present only available in persian). We can assume that he was older than 22 (as Nabil mentions), when he met the Bab, as at this stage he had already been a student of Siyyid Kazim and had had courageous religious disputes with a mulla in Mazandaran. He later was actively involved in the incidents of Badasht, when Tahirih proclaimed the unfoldment of a new Era, and there also received his title of Quddus. He suffered martyrdom at the hands of the persian army at the fortress of Tabarsi, where so many of the early heroes of the Faith laid down their lives in the path of our Beloved.

Not only is there relatively little information about his life, but it is also impossible to comprehend his station and the position he assumes in the Babi Faith. Bahá’u'lláh elevated Quddus to a rank second to none except that of the Herald of His Revelation; on whose (Quddus) “detachment and the sincerity of whose devotion to God’s will God prideth Himself amidst the Concourse on high“. Nevertheless, the following presents several instances by which we can gain a better, yet highly incomplete understanding of his station. It refers to mentions of Quddus in the Holy Writings, historical evidence such as the exceptional humility shown towards him by Mulla Husayn, and explains a misconception in which he is regarded as a Manifestation of God.

“[He] …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”. (24 August 1975, written on behalf of the Universal House of Justice to an individual believer). This letter refers to verses in the Book of Revelation. It is written:

“And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.” (Rev. 11:3-7)

Abdu’l-Baha, after explaining the prophecy of the two witnesses in the context of Muhammad’s glorious Revelation, points out: “Then after three days and a half, which by the terminology of the Holy Books is twelve hundred and sixty years, these divine teachings, heavenly virtues, perfections and spiritual bounties were again renewed by the appearance of the Báb and the devotion of Jinab-i-Quddus.” (Abdu’l-Baha, SAQ-11) Thus, the fulfillment of the prophecy of the two witnesses has been repeated.

Abdu’l-Baha continues: “The holy breezes were diffused, the light of truth shone forth, the season of the life-giving spring came, and the morn of guidance dawned. These two lifeless bodies again became living, and these two great ones — one the Founder and the other the promoter -arose and were like two candlesticks, for they illumined the world with the light of truth.

[In the context of my earlier article about the characteristics of decentralized institutions and the roles of the catalyst and the champion of an ideology. Please note the correlation to the role of the Bab as the founder and Quddus as the promoter.]

““And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven,” [Rev. 11:12.] meaning that from the invisible heaven they heard the voice of God, saying: You have performed all that was proper and fitting in delivering the teachings and glad tidings; you have given My message to the people and raised the call of God, and have accomplished your duty. Now, like Christ, you must sacrifice your life for the Well-Beloved, and be martyrs. And that Sun of Reality, and that Moon of Guidance, [The Báb and Jinab-i-Quddus.] both, like Christ, set on the horizon of the greatest martyrdom and ascended to the Kingdom of God.

“And their enemies beheld them,” [Rev. 11:12.] meaning that many of their enemies, after witnessing their martyrdom, realized the sublimity of their station and the exaltation of their virtue, and testified to their greatness and perfection.” (Abdu’l-Baha, SAQ-11)

In the context of the station of Quddus, Baha’u'llah mentions a verse in the Holy Qur’an: “At first we sent to them two messengers, but when they rejected both We strengthened them with a third.” (Qur’an 36:14-) Commentators of the Qur’an say that this is a reference to three disciples of Jesus Christ that He had sent to Antioch. When the first two arrived, they courageously disputed with the king but were imprisoned on account of their sayings. The third one was more cautious and ultimately succeeded in freeing his friends and through the disciple’s wisdom, the King realized the truth of the sayings of the first two messengers. In a Tablet to friends in Persia, Baha’u'llah explains: “What you had asked, we had revealed to Muhammad, the Arab. Know thou, that the first we gave the message was Ali [the Bab], and we revealed him from the horizon of Fars, and revealed him in the shadow of the Spirit from the heaven of power. And the second we sent was again Ali, and we gave him, in the Concourse on High, the name of Quddus and then we honored them by this Beauty which has appeared from the horizon of the Cause of God with evident power.” (This is an unauthorized and hurried translation from the persian original).

We can now understand that the station of Quddus is unique and incomprehendibly exalted.

It would also be important to mention the humble attitude that Mulla Husayn had towards Quddus. Mulla Husayn was the first believer in the Bab and with great courage and heroism set out to propagate the divine teachings. Mulla Husayn visited the Bab in the fortress of Mahku, and upon departure the Bab ordered him: “From Tihran you should proceed to Mazindaran, for there lies a hidden treasure which shall be revealed to you, a treasure which will unveil to your eyes the character of the task you are destined to perform.“. Quddus was at that time living in that region, and welcomed Mulla Husayn in his home. Nabil recounts:

[Quddus] offered him the seat of honour in the company of his assembled friends, and introduced, with extreme reverence, each of the believers who had gathered to meet him. On the night of his arrival, as soon as the believers who had been invited to dinner to meet Mulla Husayn had returned to their homes, the host, turning to his guest, enquired whether he would enlighten him more particularly regarding his intimate experiences with the Bab in the castle of Mah-Ku. …

“Quddus enquired whether he had brought with him any of his Master’s writings, and, on being informed that he had none with him, presented his guest with the pages of a manuscript which he had in his possession, and requested him to read certain of its passages. As soon as he had read a page of that manuscript, his countenance underwent a sudden and complete change. His features betrayed an undefinable expression of admiration and surprise. The loftiness, the profundity–above all, the penetrating influence of the words he had read, provoked intense agitation in his heart and called forth the utmost praise from his lips. Laying down the manuscript, he said: “I can well realise that the Author of these words has drawn His inspiration from that Fountainhead which stands immeasurably superior to the sources whence the learning of men is ordinarily derived. I hereby testify to my whole-hearted recognition of the sublimity of these words and to my unquestioned acceptance of the truth which they reveal.” From the silence which Quddus observed, as well as from the expression which his countenance betokened, Mulla Husayn concluded that no one else except his host could have penned those words. He instantly arose from his seat and, standing with bowed head at the threshold of the door, reverently declared: “The hidden treasure of which the Bab has spoken, now lies unveiled before my eyes. Its light has dispelled the gloom of perplexity and doubt. Though my Master be now hidden amid the mountain fastnesses of Adhirbayjan, the sign of His splendour and the revelation of His might stand manifest before me. I have found in Mazindaran the reflection of His glory.”

…
“The vastness of his [Mulla Husayn] own acquired knowledge dwindled into insignificance before the all-encompassing, the God-given virtues which the spirit of this youth displayed. That very moment, he pledged his undying loyalty to him who so powerfully mirrored forth the radiance of his own beloved Master. He felt it to be his first obligation to subordinate himself entirely to Quddus, to follow in his footsteps, to abide by his will, and to ensure by every means in his power his welfare and safety. Until the hour of his martyrdom, Mulla Husayn remained faithful to his pledge. In the extreme deference which he henceforth showed to Quddus, he was solely actuated by a firm and unalterable conviction of the reality of those supernatural gifts which so clearly distinguished him from the rest of his fellow-disciples. No other consideration induced him to show such deference and humility in his behaviour towards one who seemed to be but his equal. Mulla Husayn’s keen insight swiftly apprehended the magnitude of the power that lay latent in him, and the nobility of his character impelled him to demonstrate befittingly his recognition of that truth.

“Such was the transformation wrought in the attitude of Mulla Husayn towards Quddus that the believers who gathered the next morning at his house were extremely surprised to find that the guest who the night before had occupied the seat of honour, and upon whom had been lavished such kindness and hospitality, had given his seat to his host and was now standing, in his place, at the threshold in an attitude of complete humility.”

[It is unfortunate that all writings of Quddus, but a few letters, disappeared. These letters, however, are published in Fadil-i-Mazandarani's book on Baha'i history. Quddus had also written a commentary on the Holy Qur'an during his stay in Tabarsi that similarly disappeared.]

Abdu’l-Baha reminds us of the meaningful conference of Badasht. “Then one day, and there was a wisdom in it, Bahá’u'lláh fell ill; that is, the indisposition was to serve a vital purpose. On a sudden, in the sight of all, Quddús came out of his garden, and entered the pavilion of Bahá’u'lláh. But Táhirih sent him a message, to say that their Host being ill, Quddús should visit her garden instead. His answer was: “This garden is preferable. Come, then, to this one.” Táhirih, with her face unveiled, stepped from her garden, advancing to the pavilion of Bahá’u'lláh; and as she came, she shouted aloud these words: “The Trumpet is sounding! The great Trump is blown! The universal Advent is now proclaimed!”[Cf. Qur'án 74:8 and 6:73. Also Isaiah 27:13 and Zechariah 9:14.] The believers gathered in that tent were panic struck, and each one asked himself, “How can the Law be abrogated? How is it that this woman stands here without her veil?”

“”Read the Súrih of the Inevitable,”[Qur'án, Súrih 56.] said Bahá’u'lláh; and the reader began: “When the Day that must come shall have come suddenly… Day that shall abase! Day that shall exalt!…” and thus was the new Dispensation announced and the great Resurrection made manifest. At the start, those who were present fled away, and some forsook their Faith, while some fell a prey to suspicion and doubt, and a number, after wavering, returned to the presence of Bahá’u'lláh. The Conference of Badasht broke up, but the universal Advent had been proclaimed.” (Abdu’l-Baha, Memorials of the Faithful, Tahirih)

Quddus presented himself furious and outraged at the behaviour of Tahirih. “Quddus, meanwhile, had remained seated in his place, holding the unsheathed sword in his hand, his face betraying a feeling of inexpressible anger. It seemed as if he were waiting for the moment when he could strike his fatal blow at Tahirih.” Nabil continues: “This state of tension persisted for a few days until Baha’u'llah intervened and, in His masterly manner, effected a complete reconciliation between them. He healed the wounds which that sharp controversy had caused, and directed the efforts of both along the path of constructive service. The object of that memorable gathering had been attained. The clarion-call of the new Order had been sounded.” (Nabil’s Narrative, Chapter 16) It is evident that, while Tahirih presented change and the dawn of a New Day, Quddus remained cautious and angry. This set-up, involving Tahirih, Quddus, and Baha’u'llah, effectively separated the Babi Faith from its seemingly Islamic dependence.

We must also note that, at the fortress of Tabarsi, it was Quddus who directed all Babis, among them Mulla Husayn, who with utmost obedience followed Quddus’ orders. Nabil narrates that when Mulla Husayn was fatally wounded in battle, he was brought to the presence of Quddus. An account of the incident was given by two believers:

“We were among those who had remained in the fort with Quddus. As soon as Mulla Husay n, who seemed to have lost consciousness, was brought in, we were ordered to retire. `Leave me alone with him,’ were the words of Quddus as he bade Mirza Muhammad-Baqir close the door and refuse admittance to anyone desiring to see him. `There are certain confidential matters which I desire him alone to know.’ We were amazed a few moments later when we heard the voice of Mulla Husayn replying to questions from Quddus. For two hours they continued to converse with each other. We were surprised to see Mirza Muhammad-Baqir so greatly agitated. `I was watching Quddus,’ he subsequently informed us, `through a fissure in the door. As soon as he called his name, I saw Mulla Husayn arise and seat himself, in his customary manner, on bended knees beside him. With bowed head and downcast eyes, he listened to every word that fell from the lips of Quddus, and answered his questions. “You have hastened the hour of your departure,” I was able to hear Quddus remark, “and have abandoned me to the mercy of my foes. Please God, I will ere long join you and taste the sweetness of heaven’s ineffable delights.” I was able to gather the following words uttered by Mulla Husayn: “May my life be a ransom for you. Are you well pleased with me?”‘

“A long time elapsed before Quddus bade Mirza Muhammad-Baqir open the door and admit his companions. `I have bade my last farewell to him,’ he said, as we entered the room. `Things which previously I deemed it unallowable to utter I have now shared with him.’ We found on our arrival that Mulla Husayn had expired.”
(Nabil’s Narrative, Chapter 20, Mazandaran Upheaval II)

All this shows the exalted and magnificent station of Quddus in the history of religion. Some Bahais, however, exaggerate saying Quddus had the station of a Manifestation of God, and that, if the Bab had not declared Himself, Quddus would have. This cannot be true. Abdu’l-Baha writes in His Will and Testament, that in this dispensation there is only two Manifestations which are the Bab and Baha’u'llah. Everybody else are their servants. Shoghi Effendi writes: “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.” (11 November 1936, written on behalf of Shoghi Effendi to an individual believer)

“Quddus reflected more than any of the disciples of the Bab the light of His teaching.”

Quddus’ life was ended after several months of battle at the Fort of Shaykh Tabarsi, referred to earlier. The continuing victories of the Babis against the Persian army had become an embarrassment for the persian authorities. They sent a message to the Babis, in which they swore on the Holy Qur’an to protect the Babis, were they to come forth from the Fort. After leaving the fort, the Babis 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. Quddus was taken prisoner in the nearby city of Barfurush. There the high priest rallied the townsfolk into a vicious frenzy. Quddus was then left to the hands of the mob who beat him to his death on May 16, 1849. His remains were collected by a servant of a mulla of Mazandaran, who had always had great respect for Quddus.