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Updated: May 13, 2025
We are amazed at the serenity and sagacity of that same Quddús, the confidence he instilled on his arrival, the resourcefulness he displayed, the fervor and gladness with which the besieged listened, at morn and at even-tide, to the voice intoning the verses of his celebrated commentary on the Sád of Samad, to which he had already, while in Sarí, devoted a treatise thrice as voluminous as the Qur’án itself, and which he was now, despite the tumultuary attacks of the enemy and the privations he and his companions were enduring, further elucidating by adding to that interpretation as many verses as he had previously written.
To whom else could these significant words of Muḥammad, the Apostle of God, quoted by Quddús while addressing his companions in the Fort of Shaykh Tabarsí, apply if not to those heroes of God who, with their life-blood, ushered in the Promised Day? “O how I long to behold the countenance of My brethren, my brethren who will appear at the end of the world!
It is as if I had entered Paradise itself.” The joyous feasts which these companions, despite their extremely modest earnings, continually offered in honor of their Beloved; the gatherings, lasting far into the night, in which they loudly celebrated, with prayers, poetry and song, the praises of the Báb, of Quddús and of Bahá’u’lláh; the fasts they observed; the vigils they kept; the dreams and visions which fired their souls, and which they recounted to each other with feelings of unbounded enthusiasm; the eagerness with which those who served Bahá’u’lláh performed His errands, waited upon His needs, and carried heavy skins of water for His ablutions and other domestic purposes; the acts of imprudence which, in moments of rapture, they occasionally committed; the expressions of wonder and admiration which their words and acts evoked in a populace that had seldom witnessed such demonstrations of religious transport and personal devotion—these, and many others, will forever remain associated with the history of that immortal period, intervening between the birth hour of Bahá’u’lláh’s Revelation and its announcement on the eve of His departure from ‘Iráq.
The villainous Ḥusayn Khán, the Nizámu’d-Dawlih, the governor of Fárs, who had read the challenge thrown out in the Qayyúmu’l-Asmá, having ordered that Mullá Ṣádiq together with Quddús and another believer be summarily and publicly punished, caused their beards to be burned, their noses pierced, and threaded with halters; then, having been led through the streets in this disgraceful condition, they were expelled from the city.
The first was eminently successful; the second was destined from the outset to fail. The scene of such a challenging and far-reaching proclamation was the hamlet of Badasht, where Bahá’u’lláh had rented, amidst pleasant surroundings, three gardens, one of which He assigned to Quddús, another to Táhirih, whilst the third He reserved for Himself.
No lesser tribute can be paid the memory of the glorious Báb, the immortal Quddús, the lion-hearted Mullá Ḥusayn, the erudite Vahíd, the audacious Hujjat, the illustrious seven martyrs of Ṭihrán and a host of unnumbered heroes whose lifeblood flowed so copiously in the course of the opening decade of the first Bahá’í century, by the privileged champion-builders of the World Order of Bahá’u’lláh during the present critical stage in the unfoldment of the Formative Age of His Dispensation, than a parallel outpouring of their substance by the builders of the most holy House of Worship laboring in the corresponding decade of the succeeding century.
Quddús, regarded as the exponent of the conservative element within it, affected, in pursuance of a pre-conceived plan designed to mitigate the alarm and consternation which such a conference was sure to arouse, to oppose the seemingly extremist views advocated by the impetuous Táhirih.
It was to Him, “the one Object of our adoration and love” that the Prophet-pilgrim, on His return to Búshihr, alluded when, dismissing Quddús from His presence, He announced to him the double joy of attaining the presence of their Beloved and of quaffing the cup of martyrdom.
On the day of Árafih, the Prophet-pilgrim of Shíráz, His chronicler relates, devoted His whole time to prayer. On the day of Nahr He proceeded to Muná, where He sacrificed according to custom nineteen lambs, nine in His own name, seven in the name of Quddús, and three in the name of the Ethiopian servant who attended Him.
The Báb Himself declared His mission when He was twenty-five years old, and Anís, who attained the imperishable glory of dying with his Lord, was only a youth. Quddús responded to the Revelation at the age of twenty-two. Zaynab, whose age was never recorded, was a very young woman.
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