Baha'u'llah was the spiritual return (raj'ah) of the Bab.

After his exile to Edirne in Rumelia in late 1863, and ten years after his withdrawal to Sulaymaniyyah, he began sending letters to Iran announcing that he was the spiritual return (raj'ah) of the Bab. In 1867 he broke decisively with Azal. In the following years the vast majority of all Babis gave their allegiance to Baha'u'llah, becoming Baha'is.

(Baha'u'llah and the Naqshbandi Sufis in Iraq, 1854-1856 By Juan Ricardo Cole)

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Muslim and Jewish messianic pretenders who attracted followers from both the Islamic and Jewish community

Later Muslim and Jewish messianic pretenders who attracted followers from both the Islamic and Jewish community appeared in Yemen (partly Ottoman), around the time when the Bab appeared as the Mahdi and Baha'u'llah claimed to be the Messiah. Two of the Yemenites claimants, Faqih Sa'id (1840) and Sharif Isma'il (1846), were Muslims and proclaimed that they were 'mahdis' who would restore Islam, drive out the 'infidel' British from Aden and hasten the decline of the Ottoman Empire in an apocalyptic process. In the middle of the nineteenth century Yemen was tense with messianic anticipations that included the Jews. It culminated in the appearance of two claimants to a Jewish messiahship, Shukr Kuhayl I (Shukr ben Salim Kuhayl, 1861-1865), the 'resurrected' Shukr Kuhayl II (Yehuda bar Shalom, 1868 - 1875), and the messianic herald Yosef 'Abdallah (1888 - 1895). The first two appeared in 'one of the most politically unstable periods in the history of Yemen, one in which chaos and insecurity prevailed and the central government was unable to function' and the third was active under a more stable Ottoman government. All three preached the 'End of Time ' and near redemption from the enemies. Shukr Kuhayl II was the most organised and had the greatest success.

Although not Shi'i, one of the best known among the Muslim 'mahdis' is the Sudanese popular religious leader Muhammad Ahmad (1844 - 1885). Having travelled in areas neighbouring Sudan, he realised that people were discontent with the rule of the Ottoman-Egyptians and the British. He also sensed a messianic expectation among the masses demonstrated by the wish that the awaited Mahdi would save them. In 1881 Muhammad Ahmad proclaimed himself as the Mahdi and defied the usurpers. He died in 1885 after the fall of Khartoum in that same year but his Mahdist regime ruled Sudan until the Anglo-Egyptian rule was re-established in 1898. This was a national revolution and an Islamic revivalist movement that challenged not only the West but at the same time the authority of the Ottoman Sultan and probably had the potential to unify the Arab Muslims under the Ottomans against the established order.

(Dissent and Heterodoxy in the Late Ottoman Empire - Reformers, Babis and Baha'is by Necati Alkan, Page 39)

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Flight of Baha'i Central Figures

Baha'u'llah fled to Kurdistan

On the morning of April 10th, 1854, to their utmost surprise, Bahá'u'lláh's household awoke to find Him gone. He had left Baghdad for the mountains of Sulaymáníyyih in the heart of Kurdish Iraq.

https://bahai-library.com/masumian_bahaullah_kurdistan

Abdul Baha fled to Tiberias

Suddenly the Master went to Tiberias to spend some time in retreat. He was accompanied by one servant only.

Now, whilst the Master was in retreat at Tiberias, we, the ladies of the household, were in much distress because of being without any man in the family to make whatever necessary arrangements were required from time to time, to which we, because of being veiled, were unable to attend. Our difficulties grew and increased.

-The Chosen Highway, Page 112

Shoghi Effendi fled to Switzerland

Then came a time when his sorrow was so great that he fled to Switzerland and tried to come to grips with what God has strapped on his back.

https://bahai-library.com/rkhanum_kampala_1958_jan

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"The first to swear allegiance to me was Muhammad the Prophet of God"

The Bāb himself made it quite explicit that not only had the Prophet, the Imāms, and the nawwāb (abwāb) returned to earth in the persons of the Letters of the Living, but other prophets and saints had reappeared in other of his followers: "The first to swear allegiance to me was Muḥammad the Prophet of God, then 'Alī, then those who were witnesses after him [i.e., the next eleven Imāms], then the Gates of Guidance, then those to whom God had accorded such grace of the prophets and holy ones and witnesses and those who believed in God and his verses."

(Denis MacEcoin, The Messiah of Shiraz, Page 341)

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Mulla Husayn is the return of Prophet Muhammad and Imam Husayn

Mullá Husayn himself is described in the writings of the Báb and Baháʼu'lláh as the return of the Prophet Muhammad, and in other early Bábí sources variously as the return of the Imam Husayn or even described as the "Qa'im of Khorasan".

(Saeidi, Nader (2008). Gate of the Heart: Understanding the Writings of the Báb. Waterloo, Ontario: Wilfrid Laurier University Press. ISBN 9781554580354)

https://en.wikipedia.org/wiki/Mullá_Husayn

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Him Whom God will make manifest

Husayn Milani, who helped rescue the body of the Bab.

One of the followers of the heretic Usku, among whom he was known as Imam Humam Aba-‘Abdi’llah al-Husayn, Husayn Milani was living in Tabriz at the time of the Bab’s execution and played a role in the rescue of the Bab’s remains. It is reported that he removed the Bab’s remains from the moat and conveyed them to the shop of Haji Muhammad-Taqi Milani or, according to another account, his own shop. It is said that he was one of those who claimed to be Him Whom God will make manifest after the Bab’s death and that he acquired a following.

In August1852 he was living in Tehran and was arrested after the attempted assassination of the Shah. Fadil Mazandarani states he was executed in Niyavaran the same day as Haji Sulayman Khan, which would have made him one of the earlier martyrs of that month and thus presumably one of the better known Babi’s of Tehran. A platoon of soldiers stripped him and killed him with bayonets. (Malik-Khusravi, Tarikh 3:259. Momen, Babi:142.)

https://www.h-net.org/~bahai/bhpapers/vol6/waless/waless.htm

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Bahá'u'lláh as the return of Imam Husayn is a mystical reference

"Imam Husayn has, as attested by the Iqan, been endowed with special grace and power among the Imams, hence the mystical reference to Bahá'u'lláh as the return of Imam Husayn, meaning the Revelation in Bahá'u'lláh of those attributes with which Imam Husayn had been specifically endowed.

From a letter written on behalf of Shoghi Effendi to an individual believer, July 30, 1941

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Baha'i point of view on Christian beliefs

Concerning the Resurrection of Christ you quote the twenty-fourth chapter of the Gospel of St. Luke, where the account stresses the reality of the appearance of Jesus to His disciples who, the Gospel states, at first took Him to be a ghost. From a Bahá'í point of view the belief that the Resurrection was the return to life of a body of flesh and blood, which later rose from the earth into the sky is not reasonable, nor is it necessary to the essential truth of the disciples' experience, which is that Jesus did not cease to exist when He was crucified (as would have the belief of many Jews of that period), but that His Spirit, released from the body, ascended to the presence of God and continued to inspire and guide His followers and preside over the destinies of His Dispensation.

From a letter written on behalf of the Universal House of Justice to an individual believer, 28 May 1984
http://bahai-library.com/stockman_christianity_bahai_perspective&chapter=1

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Return - Who is who ?

The full list of mazāhir runs as follows (titles or personae in parentheses)

1. Mīrzā Yaḥyā [Ṣubh-i Azal]
2. Mīrzā Ḥusayn ʿAlī [Bahāʾ]
3. Mīrzā Muḥammad Ḥasan [Mālik-i Ashtar]
4. Mīrzā Ghulām ʿAlī [Ibrāhīm ibn Mālik (al-Ashtar)]
5. Mullā Zayn al-ʿĀbidīn [Imām Zayn al-ʿĀbidīn or Imām Ḥusayn]
6. Muḥammad Taqī Khān [Imām ʿAlī]
7. Mullā ʿAlī Bābā Buzurg Tākurī [Salmān al-Fārisī]
8. Mullā ʿAlī Bābā Kūchik Shīrāzī [Abū Dharr al-Ghiffārī]
9. Mullā (ʿAbd al-) Fatṭ ạ̄ ḥ [Muḥammad]
10. Muḥammad Taqī, a son of Ismāʿīl Khān [al-Mukhtār]
11. Ḥājī Ismāʿīl, (another) son of Ismāʿīl Khān [ʿAlī Akbar]
12. Mullā Ṣāliḥ Nārīdī [Abū Luʾluʾ]
13. Muḥsin, a brother of Mīrzā Rafīʿ [the angel Gabriel]
14. Mīrzā Rafīʿ [ʿAbbās ʿAlī].

Ref. "The Messiah of Shiraz" by Dr. MacEoin

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