Who was the successor of Subh-i-Azal?
“Under the provisions of the Point’s Testamentary Dispositions, addressed to Subh-i-Azal, Subh-i-Azal was to bequeath the command to one like unto him, if such an one were to appear in his days, and in default of such an one, he was to render up the command to god and ordain witnesses” (Bayanic, Subh-i-Azal, Witnesses of Bayan).
However, none appeared in the days of Subh-i-Azal who was like unto him, inasmuch as they were befitting to succeed him. In describing Subh-i-Azal, his biographer, Attiya Ruhi says the following:
“Finally on the subject of Subh-i Azal’s spirit, his patience, gentleness and dignity was to the extent that a single soul with no companion and with no helper living in prison like condition was the target of a world of internal and external foes and the subject of infinite difficulties and harassments on a daily basis and yet he did not complain to the slightest with his most mighty will. History does not know of many with such ability” (Attiya Ruhi, “A Brief Biography of His Holiness Subh-i-Azal”).
It is currently the unanimous consensus of the Bayání community that Subh-i-Azal appointed no successor:
“As far as is known Subh-i-Azal left no Will and appointed no successor by Special Nomination. With his death Special Nomination ceased. With his death, the Speaking Book, overseeing the Silent Book, the Bayan, ceased, and the Bayan became the authority. As far as known Subh-i-Azal ordained no witnesses” (Bayanic, Subh-i-Azal, Witnesses of Bayan).
ANOTHER STORY

There are conflicting reports as to whom Subh-i-Azal appointed as his successor. Browne reports that there was confusion over who was to be Subh-i-Azal’s successor at his death. Subh-i-Azal’s son, Rizwán `Ali, reported that he had appointed the son of Aqa Mirza Muhammad Hadi Daulatabadi as his successor; while another, H.C. Lukach’s, states that Mirza Yahya had said that whichever of his sons “resembled him the most” would be the successor. None appear to have stepped forward. MacEoin notes that Subh-i-Azal appointed his son, Yahya Dawlatabadi, as his successor, but notes that there is little evidence that Yahya Dawlatabadi was involved in the affairs of the religion, and that instead he spent his time as that of secular reformer. Shoghi Effendi reports that Mirza Yahya appointed a distinguished Bábí, Aqa Mirza Muhammad Hadi of Daulatabad (Mirza Hadiy-i-Dawlat-Abadi) successor, but he later publicly recanted his faith in the Báb and in Mirza Yahya. Mirza Yahya’s eldest son apparently became a Bahá’í himself. Miller quoting a later source states that Yahya did not name a successor. Miller relied heavily on Jalal Azal who disputed the appointment of Muhammad Hadi Daulatabadi.
MacEoin notes that after the deaths of those Azali Babis who were active in the Constitutional Revolution in Iran, the Azali form of Babism entered a stagnation which it has not recovered as there is no acknowledged leader or central organization. Current estimates are that there are no more than a few thousand.
