The Bab and Quddus were both the Qa'im!!

...at Bidasht, Mullā Muḥammad ʿAlī Bārfurūshī Quddūs, claimed to be the return of the prophet Muḥammad, adducing in evidence of this his ability to produce verses, prayers, and homilies; later, at the shrine of Shaykh Ṭabarsi, Quddūs is said to have referred to Bushrūʾī (originally understood to be the return of Muḥammad) as the Imām Ḥusayn. More controversially, the Nuqtạt al-kāf maintains that when, in the year 5, the Bāb laid claim to the rank of Qāʾim, “the Point of Qāʾimiyya manifested itself in the temple of his holiness the Remembrance [i.e., the Bāb], who became the heaven of the (Primal) Will (samāʾ-i mashiyyatī), while the earth of illumination and volition (arḍ-i ishrāq wa irāda) was his holiness Azal (i.e., Mīrzā Yaḥyā Nūrī, Ṣubḥ-i Azal).” In apparent—but not, as will be shown, necessarily real—contradiction to this, the same source elsewhere maintains that Quddūs was himself the Qāʾim and ʿAlī Muḥammad his bāb, the former having advanced his claims in the fourth year after the period during which the latter had summoned men to God. Quddūs, it is said, made his claims independently and became the heaven of will, with the Bāb the earth of volition. Similarly, Quddūs is described as “the origin of the point” (asl-i nuqta), ʿAlī Muḥammad again being his bāb. And, more confusingly, it is stated that the Bāb and Quddūs were both the Qāʾim, in the same way that the Shiʿi Imāms may all be referred to by this title.

(Denis MacEoin, The Messiah of Shiraz)