The last to arrive was a youth of twenty-two, whose home was in Bárfurúsh[V] in the province of Mázindarán which borders the Caspian Sea. When he was a boy in his early teens, his father, Áqá Muḥammad-Ṣáliḥ, had died. Devoting himself to the pursuit of learning he had joined the circle of Siyyid Káẓim in Karbilá. Eventually, he became an outstanding disciple of that remarkable teacher. It is recorded that the night before this youth, whose name was Mullá Muḥammad-`Ali, reached Shíráz, the Báb told Mullá Ḥusayn that on the following day one would arrive whose acceptance of the new theophany would 'complete the number of My chosen disciples'. Next evening as the Báb, accompanied by Mullá Ḥusayn, was going towards His house, they encountered a young man whose dress and appearance showed the effects of a long journey. The newcomer went to Mullá Ḥusayn whom he knew well as a fellow-disciple of Siyyid Káẓim, greeted him and immediately asked whether he had found the object of his quest. Mullá Ḥusayn was not at liberty to divulge the fact that he had, and he tried to pacify his friend and avoid the subject. It was useless, for that youth had seen the Báb. His retort to Mullá Ḥusayn was astounding: 'Why seek you to hide Him from me? I can recognise Him by His gait. I confidently testify that none besides Him, whether in the East or in the West, can claim to be the Truth. None other can manifest the power and majesty that radiate from His holy person.' Mullá Ḥusayn was amazed, and leaving the newcomer he walked on and told the Báb what had transpired. Having already anticipated the arrival of that youth, although he had certainly not received any word from him, the Báb observed: 'Marvel not at his strange behaviour. We have in the world of the spirit been communing with that youth. We know him already.... Go to him and summon him forthwith to Our presence.' Thus did Mullá Muḥammad-`Alíy-i-Bárfurúshí, whom the Báb honoured with the title of Quddús (the Most Holy), attain his heart's desire.
These disciples of the Báb are called the Letters of the Living.[W] All but one met the Báb face to face, and recognized in Him the Lord of the Age whom they sought. That single exception was a gifted woman, an accomplished writer of verse, courageous, a total stranger to fear, of whom Lord Curzon says:
Beauty and the female sex also lent their consecration to the new creed, and the heroism of the lovely but ill-fated poetess of Kazvin, Zerin Taj[X] (Crown of Gold), or Kurrat-el-Ain (Solace of the Eyes), who, throwing off the veil, carried the missionary torch far and wide, is one of the most affecting episodes in modern history.[2]
And here is the tribute of another eminent Englishman, Edward Granville Browne, to this unique woman:
The appearance of such a woman as Ḳurratu'l-`Ayn is in any country and any age a rare phenomenon, but in such a country as Persia it is a prodigy—nay, almost a miracle. Alike in virtue of her marvellous beauty, her rare intellectual gifts, her fervid eloquence, her fearless devotion and her glorious martyrdom, she stands forth incomparable and immortal amidst her countrywomen. Had the Bábí religion no other claim to greatness, this were sufficient—that it produced a heroine like Ḳurratu'l-`Ayn.[3]
Qurratu'l-`Ayn belonged to a family famed for its learning. Her father, Ḥájí Mullá Ṣáliḥ, and her uncle, Ḥájí Mullá Muḥammad-Taqí,[4] were both leading figures among the clergy. But they were far too orthodox for this great woman's spiritual susceptibilities, although a younger uncle, Ḥájí Mullá `Alí, had become a supporter of the Shaykhí school.[Y] Qurratu'l-`Ayn was married to the son of Ḥájí Mullá Muḥammad-Taqí—her cousin, Mullá Muḥammad. They had children, but their marriage was disastrous. Mullá Muḥammad was even more fanatical and narrow-minded than his father and a wide gulf yawned between husband and wife.
Qurratu'l-`Ayn had another cousin, Mullá Javád, who had accepted the rational views of Shaykh Aḥmad and Siyyid Káẓim. Having learned in this cousin's library of the teaching of the illustrious sage of Karbilá who had gone far beyond the limits of orthodoxy, Qurratu'l-`Ayn corresponded with Siyyid Káẓim and gave him her allegiance. From him she received the name Qurratu'l-`Ayn. In vain did her elders attempt to dampen her enthusiasm. No persuasion or threat could stop the tide of her newly-found devotion. And when she decided to leave her home and her family and join the circle of Siyyid Káẓim, nothing could thwart her purpose. To appreciate the boldness and gravity of her action, one must realize how sheltered were the Eastern women of those days; her behaviour could be seen only as scandalous and almost unprecedented. However, she reached Karbilá too late. Ten days prior to her arrival Siyyid Káẓim had passed away. Qurratu'l-`Ayn remained in Karbilá. She was convinced that before long the One promised to them would appear. Now, many of the disciples of Siyyid Káẓim were setting out on their search. One of them was Qurratu'l-`Ayn's brother-in-law, the husband of her younger sister Marḍíyyih. She gave this relative, Mírzá Muḥammad-`Alí, a sealed letter and told him to deliver it to the One whom they expected and sought. A verbal message in verse was added to the letter: 'Say to Him, from me,' she said,
'The effulgence of thy face flashed forth and
the rays of thy visage arose on high;
Then speak the word, "Am I not your
Lord?" and "Thou art, Thou art!"
we will all reply.'[5]
When Mírzá Muḥammad-`Alí reached the presence of the Báb, he gave Him the letter and the message; and the Báb numbered her among the Letters of the Living. Thus it was that this fearless, eloquent pioneer of woman's emancipation joined the ranks of the first disciples of the Báb. Qurratu'l-`Ayn is better known as Ṭáhirih—the Pure One—a designation by which she will ever be remembered.[Z]