8.    Qurrat-al-Ayn Address At Badasht
According to a book written, printed and published anonymously by a Bayani scholar twenty years ago to mark the centenary of Qurrat-al-Ayn also known as Tahira, whose name was Zarrin-Taj, P. 3, Qurrat-al-Ayn was one of the 18 disciples called the ‘Letters of the Living’ who first believed in the Primal Point.”
She was one of the prominent BÂBis, ibid, PP. 6-7, who, together with the Last Letter of the Living Mirza Muhammad Ali of Barfurush surnamed Quddus, attended the Badasht conference of leading BÂBis.

According to her, at the time, belief of the rank and file of the BÂBi community in the BÂB consisted of his being “a gate [BÂB] of the [absent Twelfth] Imam. She held that they should be enlightened on the true nature of the BÂBi mission. She took the floor, delivered a speech, in the course of which she proclaimed that “the BÂB was that very expected Qaim, foretold in Islamic Traditions, who has appeared with a new law and a new book, abrogating the Quran, and summoning people unto the Divine Unity.”

According to the unnamed author of the Qurrat-al-Ayn to mark the centennial anniversary of her martyrdom, Qurrat-al-Ayn held the opinion that the rank of file of the BÂBis, whose belief in the Primal Point did not go beyond that he was the Gate of the Imam [BÂB-i-Imam], sought to be acquainted with the true nature of Point’s mission. Other BÂBi chiefs were of the opinion that such revelation might cause a split in the BÂBi ranks. Qurrat’al-Ayn’s opinion prevailed. Thus she addressed a gathering of the BÂBis at Badasht, at which Quddus was not present.

In the course of her address she announced that the Primal Point was the expected Qaim, who had appeared with a new law and a new Revelation, abrogating the Quran and the Islamic law. At a sign from her the curtain behind which she addressed the gathering was removed, and she stood facing her audience unveiled. That sudden revelation and her public appearance unveiled bewilderment and stunned the audience. A number fled away from the gathering.

A number viewed her address, act and deed with disapproval, and gathering broke up in disorder. The rank and file of the BÂBis criticised Qurrat-al-Ayn strongly and took their complaint to Quddus. He dismissed the matter with Qurrat-al-Ayn in the presence of the companions and signified his approval of her address, act and deed. Thus conciliated and having become fully acquainted with the true nature of the Primal Point’s mission, they directed their efforts towards the promotion of the Primal Point’s cause.

In the course of her address at the Badasht conference Qurrat-Al-Ayn stressed the universal character of the Point’s Revelation, which abrogated the previous dispensations. She stood for the emancipation of the Iranian women.

She urged them to collaborate with their men in all walks of life in the furtherance of the Point’s Cause. Gobineau adds that part of his exposition in chapter VII was prepared for him by the author of the Nasikh-al-Tawarikh, Mirza Taqi Mustaghfir better known by his poetical nom-de-guerre of Sipihr and his official title of Lisan-al-Muluk (The tongue of the kingdom), who made a point of casting aspersions on the conduct and character of Qurrat-al-Ayn and her fellow-believers who collaborated with him. Gobineau deprecates his allegations.

Allegations of Misconduct at Badasht
The author of the book, ibid, P.8, condemns as absurd and unfounded allegations of “community of property and women” laid at the door of the BÂBi community by its enemies, speaks of the BÂBi leaders who had assembled at Badasht as the most virtuous scholars,” to which friends and foes alike bore witness, and holds that a cursory glance at the “Point’s works” is sufficient in itself to dismiss such allegations.

The historic meeting of the BÂBi leaders at Badasht “wound up its proceedings in the first half of the year A.H. 1264 (May-June, 1848).”
It should be borne in mind that the BÂBi chiefs who met in conference of Badasht were strict Moslems before they embraced the BÂBi faith. They maintained the strictness as BÂBis.

“When people say ‘a company of BÂBis] went to Badasht and conducted themselves in an unseemly fashion,’ you may know that they were persons of no mean quality, but the elect of the world; that they did a great work; and that when men heap curses and censers on them, it is because of their own benighted condition”. Mirza Jani in New History.

According to Mirza Jani, as translated by Dr. Browne, “Abbas-Kuli Khan was disposed at first to look favourably on the BÂBis and their doctrine; and even after ambition and self-interest, as well as unwillingness to adopt the principles of fraternity, which prevailed with them, had caused him to abandon the idea of joining them, he was very willing to fight against them.”

Alluding to “the principles of fraternity” in his footnote 1, P.361, Dr. Browne says: “ Certain remarks of Mulla Hussein’s concerning the community of property recommended to the garrison of Shaykh Tabarsi, taken in conjunction with this passage, and certain passages in the address at Badasht, certainly do suggest some grounds for the ascription of community principles to the early BÂBis.”

Enemies of the BÂBi community gave a different slant to Qurrat-al-Ayn address and alleged that BÂBis believed in community of property and women. Apart from the fact that BÂBi leaders were Ulamas of the Islamic law, a mere glance of the Bayan and other writings of the Primal Point is sufficient in itself to disprove the allegation.

These allegations would appear to have arisen partly from the tendency commonly observed in history to tranduce and malign new Faith, the tenets of which are imperfectly understood owing to the secrecy necessarily observed concerning them.

As for the remarks of Mulla Husayn to the garrison at Shaykh Tabarsi, “Mulla Husayn, turning to his companions said: ‘During these few days of life which remains to us, let us beware not to be divided and estranged by perishable riches. Let all this be held in common and let everyone share in its benefits.’ The BÂBis agreed with joy and it is this marvellous spirit of self-sacrifice and this complete self-abnegation which made their enemies say that they advocated collective ownership in earthly goods and even women!” A.L.M. Nicholas in Sayyid Ali Muhammad dit le BÂB, P. 299.

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