Bábism is a monotheistic religion founded in Persia by Siyyid ‘Alí Muhammad Shírází. Known to his followers as the Báb, meaning “gate,” his title reflects his role as a divinely inspired intermediary, one who opened the way to a new spiritual era.
Born in 1819 in the city of Shiraz into a family of merchants, the Báb was known from a young age for his devoutness and mystical inclinations. His prophetic journey began in his early twenties, leading to a declaration of his divine mission on the night of May 22-23, 1844. The Báb proclaimed himself to be the Mahdi or Qá’im, the messianic figure anticipated in Twelver Shia Islam. He also asserted that he had been entrusted with a new revelation from God. This declaration marked a bold departure from traditional Islamic doctrine and prompted the establishment of an entirely new religious system.
The Báb’s teachings emphasized moral and spiritual transformation, equality between the sexes, the curbing of clerical power, and the anticipation of a greater prophetic figure — “He Whom God shall make manifest” — who would soon appear to fulfill and surpass the Báb’s message.
At the heart of Bábí theology is the belief in progressive revelation — the idea that God reveals divine will to humanity through successive prophets, each of whom builds on the spiritual foundation laid by their predecessors. These Manifestations of God include Abraham, Moses, Buddha, Zoroaster, Krishna, Jesus, Muhammad, and, according to Bábís, the Báb himself. Though the essence of God remains unknowable, these Manifestations perfectly reflect divine attributes suited to the needs of their respective eras.
The Báb’s teachings presented a fresh reinterpretation of many Islamic concepts, particularly those rooted in Shiism. He introduced new religious laws in his writings, notably the Bayán, which laid out a complex legal, ethical, and mystical system. While grounded in Islamic traditions, these laws diverged significantly from Sharia, abolishing many Islamic rituals and proposing new ones. Worship practices, pilgrimage guidelines, and legal codes were all redefined under this nascent dispensation.
The pivotal moment in the Báb’s public mission occurred on the evening of May 22, 1844, when Mullá Husayn, a disciple of the Shaykhi leader Kazim Rashti, visited the Báb in Shiraz while searching for the prophesied Qá’im. Through the night, the Báb disclosed his station and penned the Qayyūmu’l-Asmá’, a mystical commentary on the Surah of Joseph, widely regarded as his first major revealed work. Mullá Husayn accepted his claim and became the first of the Letters of the Living, a group of 18 initial disciples appointed to spread the new message across Persia and Iraq.
The Báb instructed Mullá Husayn not to share the new faith until 17 others had independently recognized the Báb’s divine station. Once all 18 had declared their faith, they began traveling, teaching, and building early communities. Though initially perceived by some as merely a gate to the Hidden Imam, the Báb eventually proclaimed his status more explicitly. In gatherings with Persian nobility, clerics, and even royalty, the Báb announced that he was not merely the intermediary to the Mahdi but was himself the prophesied one. This open claim intensified tensions with the religious establishment and state authorities.
As he attracted followers and challenged clerical authority, the Báb was arrested, first placed under house arrest in Shiraz, then transferred to Isfahan, and finally confined in remote fortresses in Maku and Chehriq in northwestern Iran. Despite strict confinement, he managed to continue writing and corresponding with his followers. His writings during this period include mystical texts, legislative works, and further elaborations of his theological vision.
A decisive break with Islamic tradition occurred during the Conference of Badasht in 1848. Convened by leading Bábí figures including Bahá’u’lláh, Quddús, and Táhirih, the conference clarified that Bábism was no longer a reformist Islamic movement but a separate and new religion. Táhirih’s symbolic act of unveiling herself in public marked a dramatic repudiation of Islamic law and customs, reinforcing the radical nature of the Báb’s teachings. That same year, the Báb was put on trial in Tabriz and reiterated his claim to be the Mahdi.
The Báb explicitly taught that his revelation superseded Islam, inaugurating a new religious cycle. His use of Qur’anic language in his writings, especially the Qayyúmu’l-Asmá’, carried implicit claims to divine revelation. Clerical opposition recognized this and used such texts in court proceedings to demonstrate his heretical claims. Nevertheless, these writings became foundational to both the Bábí and Bahá’í scriptural traditions.
The spread of Bábism prompted intense persecution from both clerics and the Persian government. Tensions escalated into several armed conflicts. The most notable uprisings occurred in Tabarsí, Zanjan, and Neyriz, where Bábí communities, besieged by state forces, resisted attacks for months. Leaders such as Quddús and Mullá Muhammad ‘Ali Zanjani (Hujjat) led defensive efforts, though each resistance ended in mass executions and devastation. These battles, seen by Bábís as martyrdoms, were turning points in the movement’s history.
On July 9, 1850, the Báb was executed by a firing squad before a large crowd. According to Bábí tradition, a first volley of bullets failed to harm him, an event considered miraculous by his followers. A second squad completed the execution. His remains were hidden by devotees, later transported in secret, and ultimately interred in the Shrine of the Báb on Mount Carmel in present-day Haifa, Israel.
Leadership of the movement passed to Subh-i Azal, designated by the Báb, though his reclusive and indecisive leadership led to disillusionment. A schism soon emerged when Bahá’u’lláh, a respected Bábí leader, declared himself to be “He Whom God Shall Make Manifest.” This declaration marked the beginning of the Bahá’í Faith, which absorbed the majority of Bábís. Subh-i Azal, attempting to preserve the original teachings, attracted only a minority of followers. Meanwhile, Bahá’u’lláh’s charismatic leadership and broader vision for a global, unifying faith gained significant traction. By the early 20th century, Bahá’ís numbered in the hundreds of thousands, while strict adherents to Bábism had dwindled to a few scattered communities.
Key Sources:
Amanat, A. (1989). Resurrection and renewal: The Making of the Babi Movement in Iran, 1844-1850.
ʻAbduʼl-Bahá, & Browne, E. G. (2004). A traveller’s narrative written to illustrate the episode of the Báb. Kalimat Press.
MacEoin, D. (1992). The Sources for Early Bābī Doctrine and History: A Survey. Brill.
Saiedi, N. (2010). Gate of the heart: Understanding the Writings of the Báb. Wilfrid Laurier University Press.
Smith, P. (1987). The Babi and Baha’i religions: From Messianic Shiism to a World Religion. Cambridge University Press.
Vahman, F. (2020). The Bab and the Babi community of Iran. Oneworld Academic.
Encyclopedia of Cults, Sects, and New Religious Movements 