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Search for tag "Middle East"
| date |
event |
locations |
tags |
see also |
| 1845. 10 Jan |
The beginning of the Islamic new year. Messianic fervour grew, particularly among Shaykhís. [BBRSM15] |
Middle East; Iran; Iraq |
Prophecies; Shaykhism; Islam; Interfaith dialogue |
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| 1850. Jul |
The Faith of the Báb had spread to two countries at this point, Iran and Iraq. [MBW147]
Bab148–60, 202–3; BBD147; BBR77–82; DB510–17; GPB49–55; TN26–7.
By this time "there was no province in the entire country in which from a few up to ten Bábí communities had not been established. These early Bábí communities of Muslim converts, who were generally from Shaikhi background, had come from various strata of Persian society, although a few Jews and Zoroastrians had also joined the movement (Māzandarānī, 1943, p. 395; Samandar, p. 348)". [BAHAISM v. The Bahai Community in Iran by V. Rafati]
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Iran; Iraq; Middle East |
Statistics; Babi history |
Early mention of Bábís in western newspapers summer 1850
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| 1916 16 May |
The Sykes–Picot Agreement, officially known as the Asia Minor Agreement, was a secret 1916 agreement between the United Kingdom and France, to which the Russian Empire assented. The agreement allocated to Britain control of areas roughly comprising the coastal strip between the Mediterranean Sea and the River Jordan, Jordan, southern Iraq, and an additional small area that included the ports of Haifa and Acre, to allow access to the Mediterranean. France got control of southeastern Turkey, northern Iraq, Syria and Lebanon. Russia was to get Istanbul, the Turkish Straits and Armenia. The controlling powers were left free to determine state boundaries within their areas. Further negotiation was expected to determine international administration in the "brown area" (an area including Jerusalem, similar to and smaller than Mandate Palestine), the form of which was to be decided upon after consultation with Russia, and subsequently in consultation with the other Allies, and the representatives of Hussein bin Ali, Sharif of Mecca. [Wikipedia] |
Haifa; Akka; Israel; Palestine |
Sykes–Picot Agreement (Asia Minor Agreement); History (general); Middle East |
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| 1956 Apr |
Shoghi Effendi announced the extension to Egyptian Bahá’í women of the right to be elected to the National Spiritual Assembly and to participate in the national convention. [MBW96–7] |
Egypt |
National Spiritual Assembly, women; Women; Equality; Middle East |
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from the main catalogue
- 'Abdu'l-Bahá's Encounter with Modernity during His Western Travels, by Wendi Momen, in Lights of Irfan, 13 (2012). Abdu'l-Bahá's responses to the West's technology and innovations on the one hand, vs. its archaic racist and sexual philosophies on the other. [about]
- Academic Irrelevance or Disciplinary Blind-Spot?: Middle Eastern Studies and the Baha'i Faith Today, by Ismael Velasco, in Middle East Studies Association Bulletin (2001). Possible reasons for the lack of attention to the Bahá'í religion in Middle Eastern academic studies. Why is it considered marginal? What are the conceptual boundaries involved and their limitations? [about]
- Bahá'í Faith in the Arabic Speaking Middle East, The: Part 1 (1753-1863), by Ramsey Zeine, in Lights of Irfan, Volume 7 (2006). Bábí and early Bahá'í links to the Arab world and the Arabic language; the identity of the Faith is a fusion of Persian and Arab origins. [about]
- Baha'u'llah as 'World Reformer', by Christopher Buck, in Journal of Bahá'í Studies, 3:4 (1991). This article places Bahá'u'lláh in the context of Islamic reform by comparing him to several contemporary Iranian reformers. Bahá'u'lláh prosecuted his proposed reforms in three stages: (1) Bábí reform; (2) Persian reform; and (3) world reform. [about]
- Divide and Rule: The Creation of the Alawi State after World War I, by Necati Alkan, in Fikrun wa Fann ("Art and Thought") (2013). Summary of 20th-century history of the Nusayri/Alawi Shi'i movement in Syria and Turkey. (No mention of Bahá'ís.) [about]
- Fighting for the Nuṣayrī Soul: State, Protestant Missionaries and the ʿAlawīs in the Late Ottoman Empire, by Necati Alkan, in Die Welt des Islams, 52 (2012). Overview of the Alawites/Nusayris (Syrian Shi'is) in the start of the 19th century, political attitudes in Syria and Istanbul, and the influence of Protestant missionaries. [about]
- Genesis of the Bahá'í Faith in Middle Eastern Modernity, The, by Juan Cole, in ISIM Newsletter, 2 (1999). Middle Eastern religion is seldom mentioned in the same breath with modernism. The Bahá'í faith, which originated in Iran, poses key conundrums to our understanding of the relationship between modernity and religion in the global South. [about]
- Ideology, Ethics, and Philosophical Discourse in Eighteenth-Century Iran, by Juan Cole, in Iranian Studies, 22:1 (1989). Intellectual biography as a discipline assumes that the life and thought of an individual can shed light on an epoch. This paper examines 1700s Iran via the Shi'i scholar Mohammad Mehdi Niraq (d. 1794). No mention of the Bábí or Bahá'í Faiths. [about]
- Introduction to Abdu'l-Baha's The Secret of Divine Civilization, An, by Nader Saiedi, in Converging Realities, 1:1 (2000). 'Abdu'l-Bahá's The Secret of Divine Civilization in the context of the Iranian social and political situation of the day, and comments on its contribution to ongoing debates on certain religious, social, and political debates. [about]
- Modernity and the Millennium: The Genesis of the Bahá'í Faith in the Nineteenth-century Middle East [introduction only], by Juan Cole, in Studies in the Bábí and Bahá'í Religions (1998). Introduction and first 4 pages of Chapter One. [about]
- Muhammad `Abduh and Rashid Rida: A Dialogue on the Bahá'í Faith, by Juan Cole, in World Order, 15:3-4 (1981). Translation of a dialogue between two influential Sunni thinkers of the early Twentieth Century; contains much of historical interest. [about]
- Still Lives, by Denis MacEoin, in New Jerusalems: Reflections on Islam, Fundamentalism, and the Rushdie Affair (1993). The nature of private lives and biography in Middle Eastern culture, with brief discussion of Rushdie's Satanic Verses and the lives of Tahirih and Shoghi Effendi. [about]
- Theological Responses to Modernity in the Nineteenth-century Middle East, by Oliver Scharbrodt, in Lights of Irfan, Book 3 (2002). With their theologies, Bahá'u'lláh and Muhammad 'Abduh both responded to the challenge of modernity and sought change, but while 'Abduh remained on the grounds of the Islamic tradition, Bahá'u'lláh founded a new religion. [about]
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