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Search for location "Khurasan"
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| 1844 Jul - Aug |
The intention of the Báb was to introduce the new Revelation slowly so as not to cause estrangement. He instructed the Letters of the Living to spread out and teach His Faith and to this end He assigned each one a special task, most often to their own native provinces. This is analogous to Christ's instructions to His disciples. He instructed them to record the name of every believer who embraced the Faith and to send their lists to His uncle, Hájí Mírzá 'Alí in Shíráz in a sealed envelope. His intention was to classify these lists once received into 18 sets of names with 19 names each (one Vahid meaning "Unity"). A list with the names of 18 Letters of the Living plus His own name would constitute the 19th set making one Kull-i-Shay (meaning "all things" with a value of 361). Thus fourteen Letters of the Living were dispatched; only Mullá Husayn and Quddús remained with Him. [BBRSM14–16, 36; SWB119; BBR2p36; DB92–4, 123; MH82–6; SBBH1:19]
To Mullá Husayn He had given the task of delivering a Tablet to Bahá'u'lláh in Tihrán and going to the court of the Sháh to apprise him of the Báb's cause. Mullá Husayn was not able to gain access to the Sháh. [B48–57; BBRSM15 BKG32–3; CH22–3; DB85-87, 96, 97; MH90–2, 102] He was also directed to send Him a written report on the nature and progress of his activities in Isfáhán, Tehran and in Khurásán. Not until He received this letter from Khurásán would He depart on pilgrimage. [DB123]
Mullá Husayn carried a Tablet revealed by the Báb for Muhammad Sháh to Tihrán . This was the first of a number of unsuccessful attempts to make him aware of the Revelation. [BBRSM20–1; MH102; SWB13]
Note: MH118-119 and DB127-128 indicate that Mullá Husayn had been in Tehran "between the months of Jámádí and Rajab". The first day of Jámádí, 1260 corresponds to 18 June, and the last day of Rajab to 15 August, 1844.
See RB2:303, `The Báb … sent Tablets to only two monarchs of His day — Muhammad Sháh of Persia and Sultán `Abdu'l-Majíd of Turkey.'
From Shiraz Mullá Husayn journeyed north to Isfahán where his message was rejected by the 'ulamás. Mullá Ja'far, the sifter of wheat, was the first and only one to embrace the Cause of the Báb in that city. There was however, a disciple of Siyyid Kazim, Mírzá Muhammad-'Alíy-i-Nahrí, who had been instructed to go to Isfahan some five years earlier to prepare the way for the advent of the new Revelation, who was receptive to the message of Mulla Husayn. He was instructed to go to Kirmán and acquaint Hájí Mírzá Karím Khán with the Message and then to travel to Shiraz. (This man's daughter was subsequently joined in wedlock with 'Abdu'l-Bahá.)[DB100]
Mullá Husayn then traveled to Káshán, about 130 miles from Isfahán. He had great success in that city but news of his conversion brought the wrath of the official clergy down upon him. [DB101note1; DB123-125]
He then went to Qum, another 100 miles from Káshán where he met with no success. After Qum he went to Tihrán. [MH98–101, DB101]
In Tihrán he took residence in a madrisih and first met with the leader of the shaykhí community, Hájí Mírzá Muhammad, but he failed to win him over. He did, however, manage to convince a number of souls in private conversations. [DB103note1] This same reference seems to indicate that his well-wishers assisted in delivering the Tablet to Muhammad Sháh and his minister, Hájí Mírzá Àqásí but they did not receive it. " the book was not submitted to thy presence, through the intervention of such as regard themselves the well-wishers of the government." [Selections from the Writings of the Báb page 13]
See Bab53–6; DB104–7, MH104–110 for the delivery of the Báb's Tablet to Bahá'u'lláh by the young student, Mullá Huhammad-i-Mu'allim, a native of Núr. Mullá Husayn did not meet Bahá'u'lláh on this occasion.
On receiving the Tablet of the Báb, Bahá'u'lláh accepted His Cause and asked that a gift of a loaf of Russian sugar and a package of tea be given to Mulla Husayn for delivery to the Báb. [DB106-107] See DB123-125 for his activities in Khán.
Mullá Husayn left for Khurásán, as he had been instructed, winning supporters for the Báb's Cause while there he wrote to the Báb regarding these new believers and Bahá'u'lláh's immediate response to the Báb's Revelation. [Bab56, DB128–9, MH118]
After Khurásán he travelled to Najaf and Karbilá where he was to wait for further instructions from the Báb. [DB86]
See MH121–2 for a discussion of the speed of Mullá Husayn's journey before the letter was dispatched to the Báb. It assumes that Mullá Husayn departed after the Báb met with all the Letters of the Living (date not before 2 July, 1844.) In fact both Mullá Husayn and Mullá 'Alíy-Bastámí had been dispatched before this meeting. [DB85-86, 92, HotD46]
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Kashan; Shiraz; Isfahan; Tihran; Mazandaran; Khurasan; Qum; Iran; Turkey |
Bab, Life of; Bab, Writings of; Bab, Speech to the Letters of the Living; Letters of the Living; Mulla Husayn; Bahaullah, Life of; Tablet to Bahaullah; Shahs; Mulla Jafar (sifter of wheat); Muhammad Shah; Sultan Abdul-Majid; First believers; Letters of the Living; Bab, Basic timeline; Bahaullah, Basic timeline; - Basic timeline, Expanded; Kull-i-Shay |
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| 1845. Jul (and months following) |
The Báb was released to the custody of His uncle, Hájí Mírzá Siyyid 'Alí. [DB151, LTDT13]
Báb was asked by Mírzá Abu'l-Qásim to attend a Friday gathering at the Mosque of Vakíl to appease the hostility and the curiosity of some of the residents of Shíráz and to clarify His position. The exact date of His attendance is unknown. He made a public pronouncement that He was neither the representative of the Hidden Imám nor the gate to him, that is, His station was higher. Many of those who witnessed His address became partisans. [Bab94–8; DB153–157]
see DB152 for pictures of the above mosque.
This time has been described by Shoghi Effendi as the `most fecund period' of the Báb's ministry. It marks the birth of the Bábí community. [Bab89–90]
During this time He was asked to speak in mosques and in colleges and He addressed gatherings in His home. The clergy sent their most able mullas to refute and humiliate Him without success. He never attacked the government or Islam but rather called out the corrupt clergy and the abuses of all classes of society. His fame and acceptance among the population grew. [DB157note1]
A considerable number of the Báb's followers had congregated in Isfahan at His instruction when He informed them He would not go to Karbilá when He returned from Mecca as He had previously stated. Upon hearing the news of the confinement of the Báb, Mullá Husayn and his companions, his brother and nephew, left Isfahán where they have been awaiting further instructions. They travelled to Shíráz in disguise. Mullá Husayn was able to meet secretly with the Báb several times in the house of His uncle. The Báb sent word to the remainder of His followers in Isfahán to leave and to travel to Shíráz in small, inconspicuous numbers. Among those gathered were some who were jealous of Múllá Husayn and the attention he received from the Báb. They threw their lot in with the detractors and were eventually expelled from the city for the unrest they caused. [DB160-162; Bab102–3; MH128–9]
After a time the presence of Mullá Husayn in Shíráz threatened to cause civil unrest. The Báb instructed him to go to Khurásán via Yazd and Kirmán and told the rest of the companions to return to Isfahán. He retained Mullá 'Abdu'l-Karím to transcribe His Writings. [Bab90, 102–3; DB170; MH130]
The Sháh sent one of the most learned men in Persia, Siyyid Yahyáy-i-Dárábí, (a town near Nayriz) surnamed Vahíd, (the peerless one) to investigate the claims of the Báb. He became an adherent of the Cause of the Báb. To him He revealed some 2,000 verses at one sitting of five hours and among the the Surih of Kawthar. Vahíd and 'Abdu'l-Karím spent three days and three nights transcribing this Tablet. Siyyid Yahyáy-i-Dárábí wrote to the Sháh and resigned his post. On the instructions of the Báb he journeyed home to acquaint his father with the new Message. As a result of his conversion most of the inhabitants of the town of Nayríz later became Bábís. [Bab90–4; BBD216; BBRSM41; CH21; DB171–7; GPB11–12; TN7–8; DB171-172note 2; Tablet of Patience (Surih Íabr): Declaration of
Bahá’u’lláh and Selected Topics
by Foad Seddigh p370] iiiii
Another learned scholar, Muhammad-`Alíy-i-Zanjání, surnamed Hujjat, became a believer after reading only one page of the Qayyúmu'l-Asmá'. Several thousand of his fellow townspeople in Zanján became Bábís. [Bab100–2; BBD111; BBRSM16; GPB12; DB177-179]
Mírzá Ahmad-i-Azghandí, yet another learned man, who had compiled traditions and prophecies concerning the expected Revelation, became a believer as well. [GPB12–13]
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Shiraz; Isfahan; Khurasan; Yazd; Kirman; Nayriz; Iran; Karbala; Iraq |
Bab, Life of; Vakil Mosque; Mosques; Mulla Husayn; Bab, Family of; Muhammad Shah; Shahs; Vahid (Siyyid Yahyay-i-Darabi); Hujjat; Qayyumul-Asma (book); Mirza Ahmad-i-Azghandi; Tahirih; Mirza Ahmad-i-Azghandi; Abdul-Karim |
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| 1847 c. Aug |
Mullá Husayn was residing in Mashhad, in Khurásán, where he had been since returning from Shíráz in 1845. The leader of a local rebellion wished to enlist the Bábís on his side and sought a meeting with Mullá Husayn. To avoid entanglement in the affair, Mullá Husayn decided to make a pilgrimage to Máh-Kú. [TB56; DB254–5; MH133–5]
As an act of piety, he made the whole 1,200-mile journey on foot. Along the route he visited the Bábís and in Tihrán met secretly with Bahá'u'lláh. No account of their interview survives. In Qazvín, Mullá Husayn met Táhirih for the first time. [DB255; MH137] |
Khurasan; Mah-Ku; Qazvin; Tihran |
Mulla Husayn; Tahirih; Bahaullah, Life of |
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| 1848 (In the year) |
Bahá'u'lláh planed Táhirih's escape, giving the task to Mírzá Hádíy-i-Farhádí, the nephew of Hájí Asadu'lláh-i-Farhádí. Táhirih was rescued and escorted from Qazvín to Bahá'u'lláh's home in Tihrán. [B167; BKG42; DB284–5; MF199]
While she was in Bahá'u'lláh's home she was visited by Vahíd and challenged him by saying `Let deeds, not words, be our adorning!' [DB285; MF200]
After a few days Bahá'u'lláh sent Táhirih to a place of safety before sending her on to Khurásán. [DB286–7; GPB68]
Note: Ma'ani says this was the house of Mírzá Áqá Khán-i Núrí, who was then living in Káshán as an exile. His sister acted as Táhirih's hostess until she left for Badasht.
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Tihran; Qazvin; Khurasan; Iran |
Tahirih; Escape; Mirza Hadiy-i-Farhadi; Haji Asadullah-i-Farhadi; Vahid (Siyyid Yahyay-i-Darabi) |
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| 1848. Jul - Sep |
Mullá Husayn and his companions, marching to Mázindarán, were joined by Bábís who had been at Badasht as well as newly-converted Bábís. [B171–2]
Their numbers rose to 300 and possibly beyond. [B172; BKG50]
The Black Standard was raised on the plain of Khurásán on the 21st of July. [B171, 176–7; BBD46; BBRSM52; MH175]
The Black Standard flew for some 11 months. [B176–7; DB351]
See DB326 and MH177–83 for details of the journey.
See MH182 for Mullá Husayn's prophecy of the death of Muhammad Sháh. |
Mazandaran; Badasht; Khurasan; Iran |
Mulla Husayn; Babis; Black Standard; Prophecies; Muhammad Shah; Conference of Badasht |
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| 1850 - 1851 |
Birth of Mírzá `Alí-Muhammad-i-Khurásání, (b. 1850-1851 Mashad, d. 2 April 1928 in Tehran) later known as Ibn-i-Asdaq, Hand of the Cause.
His father, Mullá Sádiq-i-Muqaddas had left his native Khurasan and travelled to the city of Karbila where he saw the Báb. Subsequently he went to Isfahan where he encountered Mullá Husayn Bushrui who led him to the recognition of the Promised One. He and Quddús were later dragged through the streets of Shiraz and expelled from the city. [PG108; Bahá'í Encylopedia Project]
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Khurasan; Karbala; Iraq; Mashhad; Iran |
Ibn-i-Asdaq (Mirza Ali-Muhammad); Hands of the Cause; Hands appointed by Bahaullah; Births and deaths; Births and deaths |
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| 1867 Sep - Aug 1868 |
In this period the extent of the Faith was enlarged with expansion in the Caucasus, the establishment of the first Egyptian centre and the establishment of the Faith in Syria. [GPB176]
While Nabil was in Khorasan in spring 1866, at his suggestion, the greeting Alláh-u-Abhá (God is the most Glorious) was adopted by the followers of Bahá'u'lláh, replacing the old salutation of Allāho Akbar (God is the Greatest), which was common among the Bábis. This was a significant action that gave group identity to the Bahá'ís and was a sign of their independence from the Bábís and the Azális, a Bábí faction that considered Mírzá Yaḥyā Ṣobḥ-e Azál as the legitimate successor to the Báb. The greeting Alláh-u-Abhá superseded the Islamic salutation and was simultaneously adopted in Persia and Adrianople. [BKG250; GPB176, “Nabil-e aʿzam Zaranadi, Mollā Mohammad,” by Vahid Rafati, Encyclopædia Iranica,]
The phrase ‘the people of the Bayán', which now denotes the followers of Mírzá Yahyá, was discarded and is replaced by the term ‘the people of Bahá'. [BKG250; GBP176]
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Caucasus; Egypt; Syria; Khurasan; Iran; Edirne (Adrianople); Turkey |
Mirza Yahya (Subh-i-Azal); Nabil-i-Azam; People of the Bayan; People of Baha; Allah-u-Abha; Greatest Name; Most Great Separation |
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| 1869. 25 Dec |
A mob attacked the Bahá'ís in Fárán, Khurásán, Iran, and two were severely beaten. [BW18:383] |
Faran; Khurasan; Iran |
Persecution, Iran; Persecution, Mobs; Persecution |
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| 1885. 27 Mar 1885 |
Martyrdom of Mullá `Alíy-i-Námiqí in Námiq, Turbat-i-Haydarí, Khurásán. [BW18:383] |
Namiq; Turbat-i-Haydari; Khurasan; Iran |
Persecution, Iran; Persecution, Arrests; Persecution |
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| 1896 (In the year) |
Bahá'ís in Hisár, Khurásán were persecuted and imprisoned. [BW18:384] |
Hisar; Khurasan; Iran |
Persecution, Iran; Persecution, Arrests; Persecution |
|
| 1896 (In the year) |
`Abdu'l-Bahá was forced to withdraw from `Akká to Tiberias owing to the accusations levelled against Him by Mírzá Muhammad-`Alí. [SBBH1:77] |
Tiberias; Hisar; Khurasan; Tabriz; Khuzistan |
Mirza Muhammad Ali; Covenant-breakers |
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| 1898 (In the year) |
Several Bahá'ís were arrested and imprisoned in Qazvín. [BW18:384] Hájí Muhammad was set upon and killed in Hisár, Khurásán. BW18:384] |
Qazvin; Hisar; Khurasan; Iran |
Persecution, Iran; Persecution, Arrests; Persecution, Deaths; Persecution |
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| 1905 29 Apr |
Birth of `Alí-Akbar Furútan, Hand of the Cause of God, in Sabzivár, Khurásán. |
Sabzivar; Khurasan; Iran |
Ali Akbar Furutan; Hands of the Cause; Hands of the Cause, Births and deaths; Births and deaths |
|
| 1906 summer |
Bahá'ís in Sangsar, Khurásán, were persecuted such that they took refuge in the hills. [BW18:386] |
Sangsar; Khurasan; Iran |
Persecution, Iran; Persecution |
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| 1909 Mar–Apr |
Bahá'ís of Námiq, Khurásán, were attacked and Kad-khudá Ismá'íl was killed. [BW18:386] |
Namiq; Khurasan; Iran |
Persecution, Iran; Persecution, Deaths; Persecution |
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| 1909 22 Apr |
Three Bahá'ís are killed in Hisár, Khurásán, and their wives seriously injured. [BW18:386] |
Hisar; Khurasan; Iran |
Persecution, Iran; Persecution, Deaths; Persecution |
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| 1909 28 Jul |
Bahá'ís in Námiq, Khurásán, were killed. [BW18:386] |
Namiq; Khurasan; Iran |
Persecution, Iran; Persecution, Deaths; Persecution |
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| 1916 28 July |
Mullá Nasru'lláh-i-Shahmírzádí was martyred in his home in Shahmirzád, Khurásán. [BW18:387]
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Shahmirzad; Khurasan; Iran |
Persecution, Iran; Persecution, Deaths; Persecution |
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| 1924 5 Apr |
Shaykh `Abdu'l-Majíd was beaten to death in Turshíz, Khurásán, Iran. [BW18:388] |
Turshiz; Khurasan; Iran |
Persecution, Iran; Persecution, Deaths; Persecution |
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| 1937 Jul |
Nine Bahá’ís were imprisoned in Sangsar, Khurásán, Iran, for closing their shops on Bahá’í holy days. [BW18:389]
They were imprisoned for two months. [BW18:389] |
Sangsar; Khurasan; Iran |
Persecution, Iran; Persecution, Arrests; Persecution; Holy days |
|
| 1941 Jan |
Nine Bahá’ís were arrested in Sangsar, Khurásán, Iran, and banished to other towns for closing their shops on Bahá’í holy days. BW18:389] |
Sangsar; Khurasan; Iran |
Persecution, Iran; Persecution, Arrests; Persecution; Holy days |
|
| 1955 18–22 Jan |
Five Bahá’ís were arrested and beaten in Hisár, Khurásán, Iran; four of these are dragged around the town; Bahá’í houses were attacked, looted and set on fire. [BW18p390] |
Hisar; Khurasan; Iran |
Persecution, Iran; Persecution, Arrests; Persecution, Destruction; Persecution |
|
| 1955 4 Feb |
Bahá’í women in Hisár, Khurásán, Iran, were assaulted. [BW18:390] |
Hisar; Khurasan; Iran |
Persecution, Iran; Persecution, Other; Persecution |
|
| 1955 8 May |
Bahá’ís were beaten at Dámghán, Khurásán, Iran. [BW18:390] |
Damghan; Khurasan; Iran |
Persecution, Iran; Persecution, Other; Persecution |
|
| 2000 17 Feb |
Iran’s Supreme Court rejected death sentences imposed upon Sirus Zabihi-Moghadam, Hadayet Kashefi-Majafabadi and Manucher Khulsi.
They had been arrested in 1997 in Khorasan province accused of unspecified anti-security acts. (Chapter one, Article 498 of the Islamic Penal Code.)
A flood of protest followed from Western leaders. [HRW]
See message from the Universal House of Justice dated 29 September, 1998. |
Khurasan; Iran |
Persecution, Iran; Persecution, Court cases; Persecution; Court cases; Human rights |
|
from the Main Catalogue
- Bábí-Bahá'í Community in Khorasan, The, by Minou Foadi, in Encyclopaedia Iranica (2022). Brief excerpt, with link to article offsite. [about]
- City of Love, The: Ishqábád and the Institution of the Mashriqu'l-Adhkár, by Bruce Whitmore, in Bahá'í News, 52:7 (1975). History of the building of the temple in Turkmenistan, north of the Iranian province of Khurasan. [about]
- Iran: Province of Khurásán, by Moojan Momen (1994). [about]
- Messages from the Universal House of Justice 1963-1986: Third Epoch of the Formative Age, by Universal House of Justice (1996). [about]
- История Ашхабадского храма бахаи, by Ольга Мехти (2012). Небольшое историческое эссе о строительстве ашхабадского храма бахаи — личные мемуары и исследования автора, с историческими фотографиями Ашхабада XIX-начала XX века. [about]
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