The loss of his supporter, who had already protected him from the of Isfahan by concealing him in his own residence, was a serious blow to the Bāb.Gorgīn Khan, Moʿtamed-al-Dawla’s nephew and successor, discovered the prophet and sent him under escort to Tehran, notifying the court of his action.He arrived there in early May, 1848, and was placed under strict confinement.During the later period of the Bāb’s confinement in Mākū, he began to advance claims even more startling than those of .s, most of whom were engaged in mercantile activities in Shiraz and Būšehr.Conflicting accounts indicate that the Bāb’s father, Sayyed Reżā Bazzāz, died either when he was in infancy or when he was aged nine and that Bāb’s guardianship was undertaken by a maternal uncle, Ḥājī Mīrzā Sayyed ʿAlī, who later became a disciple and was martyred in Tehran in 1850 (Balyuzi, , the Bāb began work in the family business, entering into partnership at the age of fifteen, at which point he went to Būšehr with his guardian.In a letter written shortly before his transfer to Čahrīq, copies of which were soon distributed on his instructions among his followers, he proclaimed himself the Imam Mahdī in person and announced the abrogation of the laws of Islam (Māzandarānī, , pp. Not long after his arrival in Čahrīq, he was brought temporarily to Tabrīz, where he was examined by a tribunal of religious and civil dignitaries, including Nāṣer-al-Dīn Mīrzā, the crown prince, then governor of Azerbaijan.
In common with other Shaikhis, Bošrūʾī was searching for a possible successor to Raštī (see babism) and, on 5 Jomādā I/22 May, Sayyed ʿAlī Moḥammad told him privately that he was indeed Raštī’s successor as the bearer of divine knowledge and, more specifically, the channel of communication with (or “gate to”) the Hidden Imam ( (2:7, p. Bošrūʾī accepted these claims after some consideration, as did several other Shaikhis who arrived in Shiraz from Karbalāʾ shortly after this (see babism). In several passages, however, the Bāb already identifies himself effectively with the imam, while retaining a distinction of function (Mac Eoin, , p.The Bāb’s growing popularity and the ease with which he was still able to orchestrate the movement for which he was the figurehead gave considerable cause for concern to Ḥājī Mīrzā Āqāsī.At this point, the Russian Minister in Tehran, Dolgorukov, began to exert pressure on the Prime Minister to have the Bāb removed from Mākū, which was located dangerously close to the Russian border; a recent messianic movement in the Caucasus had caused serious problems for the Russians and their fears of renewed chiliastic agitation in the region seem to have been behind their request for the Bāb’s removal (see Momen, , p. From Mākū, the Bāb, was, accordingly, transferred to Čahrīq near Urmia, at a fair distance from the sensitive border region but still sufficiently far from the heart of Iran.At Kolayn near the capital, however, instructions came that the Bāb was to be taken to the town of Mākū in Azerbaijan, where he arrived, after a stay of forty days in Tabrīz, about July, 1847.It has been suggested that the prime minister, Ḥājī Mīrzā Āqāsī, prevented the Bāb’s arrival in Tehran out of fear that he might supplant him as an influence on Moḥammad Shah (Zarandī, , pp. In Mākū the Bāb was placed under what was originally close confinement in the castle overlooking the town, but before long conditions were sufficiently relaxed to permit the arrival of visitors and the resumption of communications between him and his followers.