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Search for tag "Muhammad"

from the chronology

date event locations tags see also
1778. c. 1778 Birth of Mírzá Muhammad Riday-i-Shírází, the father of the Báb. Shiraz; Iran Mirza Muhammad Rida; Births and deaths; Bab, Family of Bahaikipedia
1797 17 Jun Áqá Muhammad Khán, leader of the Qájárs, (b. 5 September, 1772, d. 23 October, 1834) proclaimed himself Sháh of Persia; beginning of Qájár dynasty. He ruled until the 23rd of October, 1834. [AY213, Wikipedia] Iran Aqa Muhammad Khan; Qajar dynasty; Shahs; Shahs, Throne changes; History (general); Iran, General history
1797. 17 Jun Assassination of Muhammad Sháh in Ádhirbáyján. Adharbayjan Muhammad Shah; Shahs; Assassinations
1806. c. 1806 Birth of Mírzá Muhammad Taqí Khán-i-Farahání, later Prime Minister of Persia, in Hizávih. Hizavih; Iran Mirza Muhammad Taqi Khan-i-Farahani; Prime Ministers of Iran; Prime Ministers; Births and deaths
1808. 5 Jan Birth of Muhammad Mírzá (later Sháh), son of Crown Prince `Abbás Mírzá and grandson of Fath-`Alí Sháh. Iran Muhammad Shah; Abbas Mirza; Fath-Ali Shah; Shahs; Qajar dynasty; Births and deaths
1815. (Dates undetermined) Early history of the House of the Báb

  • RoB4p240 states that the Báb’s father, Áqá Mírzá Muhammad Ridá bought the House, however, the family records show that it was an inheritance. [MBBA162]
  • The Báb (Alí Muhammad) was born there 20th of October, 1819.
  • With the passing of His father He and his mother, Fatimah Bagum, relocated to the home of her brother Hájí Mírzá Siyyid ‘Alí, possibly about 1824 or later.
    		• Shiraz; Iran Bab, House of (Shiraz); Aqa Mirza Muhammad Rida; Fatimih Bagum; Haji Mirza Siyyid Ali
    1819. 20 Oct Birth of Siyyid `Alí-Muhammad (The Báb), before dawn, in Shíráz. [B32; GH13; DB14, 72]
  • The Primal Point (Nuqtiy-i-Úlá). [BBD185]
  • The Promised One of Islam, the Qá'im. [BBD188]
  • Siyyid-i-dhikr (Lord of Remembrance). [BBD212]
  • His mother was Fátimih-Bagum. [Bab33, 46; KBWB20; RB2:382]
    • In the latter years of her life while she was living in Iraq, Bahá'u'lláh instructed two of His devoted followers, Hájí Siyyid Javád-i-Karbilá'í and the wife of Hájí 'Abdu'l-Majíd-i-Shírází, to acquaint her in the principles of the Faith and she became aware of the bountiful gifts which God had conferred upon her. [DB191]
  • His father was Mírzá Muhammad Ridá. [BW4:234–5; LOG351; SE206; TN4]
  • He was a direct heir of the House of Háshim and descended thus from Muhammad and through Him from Abraham. [BW8:874]
  • Designations of the Báb include `Abdu'dh-dhikr (Servant of the Remembrance), Bábu'lláh (the Gate of God) and Hadrat-i-A`lá (His Holiness the Most Exalted One). [BBD1, 30, 93]
  • For biblical reference see LOG378. See RB1:304 for extracts from Shoghi Effendi re: His station.
  • See BBD39, GPB157–8 for a condensed history.
  • See Bab32 and TN4 for discussion of the date of His father's death
  • See DB28–30. See DB75 for the extent of His schooling. See DB75 n1 for his education.
    		• Shiraz; Iran Bab, Birth of; Bab, Life of; Bab, Family of; Fatimih Bagum; Mirza Muhammad Rida; - Basic timeline, Condensed; - Basic timeline, Expanded; Bab, Basic timeline; Holy days; Twin Holy days; Births and deaths
    1828 (In the year) Passing of Mírzá Muhammad Ridá, the father of the Báb.
  • The Báb was placed in the care of His maternal uncle, Hájí Mírzá Siyyid `Alí, Khál-i-A`zam (the Most Great Uncle). He was a leading merchant of Shíráz and was the first, after the Letters of the Living, to embrace the new Cause in that city. He was one of the Seven Martyrs of Tihrán. [BBD14]
  • In the household was an Ethiopian servant named Mubarak who nurtured and tutored Him throughout His later childhood and adolescence. “the Bab, in fact, places Mubarak on the same plane as his father.” [The Ethiopian King by Nader Saiedi translated by Omid Ghaemmaghami Baha’i Studies Review, Volume 17 p181-186] This servant was not, in fact, the Hají Mubarak who later accompanied Him to Mecca.
  • According to Mírzá Abu'l-Fadl-i-Gulpáygání, the Báb was still an infant and had not yet been weaned when His father passed away. [DB72]
    		•  Shiraz; Iran Mirza Muhammad Rida; Haji Mirza Siyyid Ali; Bab, Family of; Bab, Uncles of; Uncles; Bab, Life of; In Memoriam; Births and deaths; Bab, Basic timeline; Mubarak
    1830. c. 1830 Marriage of Táhirih to her cousin Mullá Muhammad, the son of Mullá Taqí. [TB25] Iran Weddings; Tahirih; Mulla Muhammad; Mulla Taqi
    1830 Jan c. Birth of Hájí Mírzá Muhammad Taqí Afnán (Vakílu'd-Dawlih), maternal uncle of the Báb, who supervised and largely paid for the building of the Mashriqu'l-Adhkár in `Ishqábád. Ishqabad; Turkmenistan Haji Muhammad-Taqi Afnan (Vakilud-Dawlih); Afnan; Bab, Family of; Vakilud-Dawlih; Mashriqul-Adhkar, Ishqabad; Births and deaths
    1834 9 Sep The end of the reign of Fath-`Alí Sháh and the accession of his grandson, Muhammad Sháh. [B7; BBD83, 164; BBR153, 482]
  • Fifty–three sons and 46 daughters survived Fath-`Alí Sháh. [B7]
  • After his accession Muhammad Sháh executed the Grand Vizier, the Qá'im Máqám, the man who had raised him to the throne. He then installed his tutor, Hájí Mírzá Áqásí, to the position (1835). During his first year in office Hájí Mírzá Áqásí succeeded in removing most of the supporters of the previous prime minister from power, filling their positions with his own appointees from Máh-Kú. Among those removed from power was Mírzá Buzurg Núrí, Bahá'u'lláh's father. [B10–11]
  • See BBD164 for picture.
  • See B11–122 for the relationship between the Sháh and his new Grand Vizier, Hájí Mírzá Áqásí.
  • For details on the life of Hájí Mírzá Áqásí see BBD19.
  • For an example of Hájí Mírzá Áqásí's machinations against Bahá'u'lláh and others see DB120-122.
    		• Iran Fath-Ali Shah; Muhammad Shah; Shahs; Grand Viziers; Prime Ministers of Iran; Prime Ministers; Haji Mirza Aqasi; Iran, General history
    1835 (In the year) Birth of Hájí Siyyid Muhammad-Husayn, Mahbúbu'sh-Shuhadá' (`Beloved of Martyrs'), in Isfahán. Isfahan; Iran Mirza Muhammad-Husayn (Beloved of Martyrs); King of Martyrs and Beloved of Martyrs; Births and deaths
    1837 (In the year) Birth of Hájí Siyyid Muhammad-Hasan, Sultánu'sh-Shuhadá' (`King of Martyrs'), in Isfahán. Isfahan; Iran Mirza Muhammad-Hasan (King of Martyrs); King of Martyrs and Beloved of Martyrs; Births and deaths
    1837. c. 1837 Birth of Mírzá Muhammad Mustafáy-i-Baghdádí, Apostle of Bahá'u'lláh, in Iraq. Iraq Muhammad Mustafa Baghdadi; Apostles of Bahaullah; Births and deaths
    1843 31 Dec Passing of Siyyid Kázim-i-Rashtí, the disciple and self-proclaimed successor of Shaykh Ahmad, in Karbalá. Because Siyyid Kázim designated no successor, within a short period of time the Shaykhí school was split into several factions. The two largest were grouped around Siyyid `Alí Muhammad and Hájí Mullá Muhammad Karím Khán Kirmání. The first faction moved away from the outward practice of Islám towards a development of inner realities and ultimately a new revelation. The second emphasized the continuing role of the Prophets and the Imáms and sought acceptance from the Shí'í majority which had formerly excommunicated Shaykh Ahmad and Siyyid Kázim. [BBD126–7; MH26; SBBH1; TB6, Sayyid Kazim Rashti by Moojan Momen]
  • The latter, Hájí Mullá Muhammad Karím Khán Kirmání, became an enemy of the Báb. [SDH165]
  • BBRSM9 for a brief account of his life and the Shaykhí school under his leadership.
  • See MH28 for a picture.
  • See DB43–5, MH46–7 for an account of a warning of his passing in a shepard's dream.
  • Bahá'u'lláh condemned him in both the Kitáb-i-Íqán (p.184-186) and the Lawh-i-Qiná.
  • See DB24-25, 40-42 for Siyyid Kázim's exhortations to his followers predicting the manifestation of both the Báb and Bahá'u'lláh.
    		• Karbala; Iraq Siyyid Kazim-i-Rashti; Shaykh Ahmad-i-Ahsai; Shaykhism; Siyyid Ali Muhammad; Haji Mulla Muhammad Karim Khan Kirmani; Shiism; In Memoriam; Births and deaths; - Basic timeline, Expanded
    1844 10 Jan The arrival of Táhirih in Karbilá. She had learned of the views of Shaykh Ahmad and Siyyid Kázim and had corresponded with the latter from whom she received her name, Qurratu'l-Ayn, meaning "Solace of the Eyes". Against the wishes of her family she had left her home to join the circle of his students but arrived in Karbilá ten days after his passing. Convinced that the Promised One would soon appear she stayed on in that city as Siyyid Kázim's disciples were departing in their search. To one of them, her brother-in-law, Mírzá Muhammad-i-Alíy-i-Qazvíní, she gave a sealed letter and told him to deliver it to the One Sought. This he did and the Báb recognized her as one of the Letters of the Living. [B25-26; DB81note2]
  • She had had a dream in which a youth, a Siyyid wearing a black cloak and a green turban, appeared to her in the heavens, who with upraised hands was reciting certain verses, one of which she noted down in her book. Later on, when she had a copy of the Báb's Súrih of Joseph, she discovered that same verse which she had heard in her dream. [DB81note2]
    		•  Karbala; Iraq Tahirih; Shaykh Ahmad-i-Ahsai; Siyyid Kazim-i-Rashti; Mirza Muhammad-i-Aliy-i-Qazvini; Letters of the Living
    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]
    		• 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
    1844 c. 20 Dec The Báb made a declaration of His mission by standing at the Ka`bih, holding the ring of the door and repeating three times that He is the Qá'im.
  • On the last day of His pilgrimage, the 24th of December, He made an open challenge to Mírzá Muhammad-Husayn-i-Kirmání, known as Muhít, of the Shaykhí school promising him that He would answer any questions he might pose on the condition that he either refute His Cause or bear allegiance to it. He fled for Medina before honouring his promise to submit questions. The Báb, while in transit to Medina, wrote a reply to the questions which had perplexed Mírzá Muhít (The Epistle between the Two Shrines) and had it delivered to him in Karbilá. He remained unmoved by the precepts inculcated, his attitude to the Faith was one of concealed and persistent opposition. [DB137-138; SBBR5p103-104; Bab73–4; The Genesis of the Bábi-Bahá'í Faiths in Shíráz and Fárs p35 by A. Rabbani]
  • See DB137-138 for Mírzá Muhít's dealings with Bahá'u'lláh.
  • The Báb sent Quddus with an invitation to the Sharíf of Mecca acquainting him with the new Revelation. The Sharíf was too busy to respond. Years later he recognized his error in ignoring the epistle. [B71-74; BW12:89; DB138-140; GPB9, 89] iiiii
    		• Mecca; Saudi Arabia Bab, Life of; Bab, Pilgrimage of; Kabih; Qaim; Mirza Muhammad-Husayn-i-Kirmani (Muhit); Mirza Muhit; Shaykhism; Sharif of Mecca; Bab, Basic timeline; - Basic timeline, Expanded; Bab, Writings of
    1845. c. July In Kirmán, Karím Khán, the self-appointed leading Shaykhí cleric, had a number of Bábís expelled from the city. [BBRSM17–18] Kirman; Iran Haji Mulla Muhammad Karim Khan Kirmani; Shaykhism
    1845 c. July Karím Khán wrote a number of refutations of the Báb. The first, Isháqu'l-Bátil (The Crushing of Falsehood) was published in July. This caused some Bábís to dissociate themselves from Shaykhism. [BBRSM17–18] Kirman; Iran Haji Mulla Muhammad Karim Khan Kirmani; Shaykhism
    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]
    		• 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
    1846. 23 Sep Up to this point the Báb had not been critical of the civil government but considering that His denunciations of the intellectually dishonest and plundering clergy were so unrelenting, could they expect to escape His scrutiny? The governor, Husayn Khán, was thus threatened by the Báb's rising popularity and ordered His arrest. The chief constable, `Abdu'l-Hamíd Khán, took the Báb into custody and escorted Him to the governor's home but found it abandoned. He took the Báb to his own home where he learned that a cholera epidemic had swept the city and that his sons have been stricken. At the chief constable's insistence the Báb cureed the boys by requesting they drink some of the water with which He had washed His own face. `Abdu'l-Hamíd resigned his post and begged the governor to release the Báb who agreed on condition the Báb leave Shíráz. The incident proved to be Husayn Khán's undoing: the Sháh dismissed him from office shortly after. [B104–5; BBRSM55; DB194–7; DB194note1; GPB13; TN9]
  • This cholera outbreak was evidently a sign of the coming Manifestation. The outbreak raged for four years. [DB196note2)
  • See BBR170–1 and DB197 for the fate of Husayn Khán who was immediately dismissed by the Sháh.
  • DB196–7 says `Abdu'l-Hamíd Khán had only one ill son.
  • DB195Note1 gives this date as 1845. If this were the case how could the Báb have celebrated "The second Naw-Rúz after the declaration..." [DB190] MBBA165n237 says that it took place on the 10th of September 1846 and that He was in His own house at the time.
    		•  Shiraz; Iran Husayn Khan; Governors; Bab, Life of; Abdul-Hamid Khan; Epidemics; Muhammad Shah; Shahs; cholera
    1846 Sep - Oct On His approach to Isfahan the Báb wrote to Manúchihr Khán, the governor-general of Isfahán, and asked him where He should take shelter. The governor requested that Siyyid Muhammad, the Imám-Jum`ih of Isfahán, accommodate Him. During His stay of 40 days the Báb impressed His host as well as many of the clerics. [Bab109–10, 13; DB199–202, 208]
  • See Bab108–9 for information on Manúchihr Khán.
  • It was during His six-month stay in Isfahán that the Báb took a second wife, Fátimih, the sister of a Bábí from that city. She was the sister of Mulla Rajab-`Alí Isfahání. [RB1:249]
    • She became the 6th wife of Mírzá Yahyá in 1854 - 1856. He married her in Baghdad during Bahá'u'lláh's absence in Sulaymaniyah, and divorced her about a month later, giving her in marriage to Sayyid Muhammad Isfahani. [The Cyprus Exiles by Moojan Momen]
    iiiii
  • See Light of the World: Selected Tablets of 'Abdu'l-Bahá Section 28 para 6 for information on this and additional marriages of Mírzá Yahyá while in Baghdad.
    		• Isfahan; Iran Bab, Life of; Manuchihr Khan; Governor-generals; Siyyid Muhammad (Imam-Jumih); Fatimih; Mirza Yahya (Subh-i-Azal)
    1847. 28 Mar The Báb and His escort arrived at the fortress of Kinár-Gird, 28 miles from Tihrán. Muhammad Big, the head of the escort, received a message from Hájí Mírzá Áqásí, the prime minister, telling him to take the Báb to Kulayn to await further instructions. Bab119; DB225–6; GPB16] Tihran; Kulayn; Iran Bab, Life of; Fortress Kinar-Gird; Muhammad Big; Haji Mirza Aqasi
    1847 Jul to 1848 Apr The people of Máh-Kú show markeded hostility to the Báb on His arrival. Later they were won over by His gentle manners and His love. They congregated at the foot of the mountain hoping to catch a glimpse of Him. [Bab129; DB244–5]

    At the beginning of the Báb's incarceration the warden `Alí Khán kept the Báb strictly confined and allowed no visitors. He had a vision of the Báb engaged in prayer outside of the prison gates, knowing that the Báb is inside. He became humble and permitted the Bábís to visit the Báb. [Bab129–31; DB245–8]

    The winter the Báb spent in Máh-Kú was exceptionally cold. [DB252]

    Many of the Báb's writings were revealed in this period. [GPB24–5]

  • It was probably at this time that He addressed all the divines in Persia and Najaf and Karbalá, detailing the errors committed by each one of them. [GPB24]
  • He revealed nine commentaries on the whole of the Qur'an, the fate of which is unknown. [DB31; GPB24]
  • He revealed the "Mother Book" of the Bábí Revelation, the Persian Bayán, containing the laws and precepts of the new Revelation in some 8,000 verses. It is primarily a eulogy of the Promised One. [BBD44–5; BBRSM32; BW12:91 GPB24–5; ESW165; SWB102, 159] It is possible that the latter part of the Persian Bayán was revealed while He was confined in Chihríq.
  • The Báb began the composition of the `smaller and less weighty' Arabic Bayán. [Bab132; BBD45; GPB25]
  • He stated in the Bayán that, to date, He had revealed some 500,000 verses, 100,000 of which had been circulated. [BBRSM32, GPB22]
  • In the Dalá'il-i-Sab'ih (Seven Proofs) the Báb assigned blame to the seven powerful sovereigns then ruling the world and censured the conduct of the Christian divines who, had they recognized Muhammad, would have been followed by the greater part of their co-religionists. [BBD63; BW12:96; GPB26]
  • The Báb wrote His `most detailed and illuminating' Tablet to Muhammad Sháh. [GPB26]
    		•  Mah-Ku; Iran; Najaf; Karbala; Iraq Bab, Life of; Ali Khan; Bayan-i-Farsi (Persian Bayan); Bayan-i-Arabi (Arabic Bayan); Bayan; Dalail-i-Sabih (Seven Proofs); Bab, Writings of; Tablet to Muhammad Shah; Muhammad Shah; Bab, Basic timeline; - Basic timeline, Expanded
    1847. Sep or Oct The murder of Hájí Mullá Muhammad Taqí, the powerful uncle of Táhirih, by Mullá `Abdu'lláh of Shíráz. [B166; BBRSM216; DB276–8]

  • BBRSM22 says the murder took place towards the end of October.
  • Mullá `Abdu'lláh indicated that he was `never a convinced Bábí'. [DB276]
    		•  Iran Assassinations; Mulla Abdullah; Haji Mulla Muhammad Taqi; Tahirih; Persecution, Iran; Persecution
    1847. Oct - Nov Táhirih was accused of instigating the assassination of her uncle, Muhammad Taqí Baraghání, and was confined to her father's house while about 30 Bábís were arrested. Four, including the assassin, were taken to Tihrán and held in the house of Khusraw Khán. [BKG41; BW18:380; DB276–8] Tihran; Iran Assassinations; Mulla Abdullah; Haji Mulla Muhammad Taqi; Tahirih; Khusraw Khan; Persecution, Iran; Persecution, Arrests; Persecution
    1847. Nov - Dec Bahá'u'lláh, who was living in Tihrán, visited the detainees from Qazvin and gave them money. [BKG41; DB278–9; GPB68]
  • Mullá `Abdu'lláh confessed to the murder of Hájí Mullá Muhammad Taqí and was helped to escape. [BKG41–2; DB278]
  • See BKG42 for why Bahá'u'lláh was thought to have engineered his escape. Bahá'u'lláh was imprisoned for a few days for having assisted in Mullá `Abdu'lláh's escape.
  • This was Bahá'u'lláh's first imprisonment. [BKG41; BW18:380; DB585]
  • Shaykh Salib-i-Karímí, one of the imprisoned Bábís, was publicly executed in Tihrán.
  • He was the first to suffer martyrdom on Persian soil. His remains were interred in the courtyard of the shrine of the Imám-Zádih Zayd in Tihrán. [B166; BW18:380; DB280]
  • The remaining captives were returned to Qazvín. Hájí Asadu'lláh-i-Farhádí was secretly put to death in prison. Mullá Táhir-i-Shírází and Mullá Ibrahím-i-Maballátí were also put to death. [B166; BW18:380; DB280–3]
  • DB280–3 says `the rest of' the detainees were put to death by the relatives of Hájí Mullá Muhammad Taqí.
    		• Tihran; Qazvin; Iran Bahaullah, Life of; Assassinations; Mulla Abdullah; Tahirih; Haji Mulla Muhammad Taqi; Cemeteries and graves; Firsts, Other; Persecution, Iran; Persecution, Arrests; Persecution, Deaths; Persecution
    1848. 10 Apr The Báb in Chihríq

    The Báb was transferred to the fortress of Chihríq, `Jabal-i-Shadíd' (the Grievous Mountain) into the custody of Yahyá Khán, a brother-in-law of Muhammad Sháh. [BR72; BBRSM216; GPB19]
  • He remained there for two years. [BBD55; BBR73; GPB27]
  • He was subjected to a more rigorous confinement than He had been at Máh-Kú and the warden was harsh and unpredictable. [Bab135; DB302]
    		•  Chihriq; Iran Bab, Life of; Chihriq; Yahya Khan; Muhammad Shah; Mah-Ku; Bab, Basic timeline; - Basic timeline, Expanded
    1848 c. Jul Quddús was arrested and taken to Sárí where he was placed under house arrest in the home of Mírzá Muhammad-Taqí, a leading cleric. [Bab171; BKG50; DB300]

    Táhirih was arrested and was later taken to Tihrán where she was held in the home of Mahmúd Khán, the Kalántar of Tihrán, until her martyrdom in August 1852.

    Mullá Husayn left the army camp near Mashhad where he had been a guest of a brother of the Sháh. He planned to make a pilgrimage to Karbalá. While making preparations for the journey he received a Tablet from the Báb instructing him to go to Mázindarán to help Quddús, carrying a Black Standard before him. He was also instructed to wear the Báb's own green turban and to take the new name Siyyid `Alí. [Bab171; BKG50; DB324; MH174]

    		Sari; Tihran; Mashhad; Mazandaran; Iran; Karbala; Iraq Quddus; Mirza Muhammad-Taqi; Tahirih; Mahmud Khan; Kalantar; Mulla Husayn; Shahs; Black Standard; Green turban; Turbans; Names and titles; Letters of the Living
    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
    1848 Sep Bahá'u'lláh was in Bandar-Jaz (now Bandar-e Gaz). An edict came from Muhammad Sháh ordering His arrest. The man who was to have made the arrest was, on that very day, preparing a feast for Bahá'u'lláh and so delayed the arrest. News of the death of the flizih cancelled the decree. [DB 298-300; BW19p381 Bandar-Jaz; Iran Bahaullah, Life of; Muhammad Shah; Russian officials
    1848. 4 Sep The death of the chronically ill Muhammad Sháh whom Shoghi Effendi described as bigoted, sickly and vacillating. [BBR153–4; GPB4; Encyclopædia Iranica]
  • This precipitated the downfall of the Grand Vizier, Hájí Mírzá Áqásí because many of Tehran's elite arose against him. [Bab147; BBD19; BBR156]
  • For details of his life, fall and death in Karbila on the 1st of August, 1849, see BBR154–6 and BKG52–5.
  • The edict for Bahá'u'lláh's arrest was rendered null. [BKG50; BW18:381; DB298-300] iiiii
    		• Iran Muhammad Shah; Grand Viziers; Prime Ministers of Iran; Prime Ministers; Haji Mirza Aqasi; Antichrist; Bahaullah, Life of; Iran, General history; History (General); Persecution, Iran; Persecution, Arrests; Persecution
    1849. c. end Mar The army continued to fire on the shrine for a few days. Mírzá Muhammad-Báqir and 18 others attacked the new fortifications and destroyed some of them. [DB393–4] Iran Shaykh Tabarsi; Armies; Mirza Muhammad-Baqir
    1849. 26 Apr A charge by the forces of Sulaymán Khán was repulsed by 37 Bábís led by Mírzá Muhammad-Báqir. [BW18:381; DB3956]
  • A few days later some of the Bábís left the fort on the promise of Mihdí-Qulí Mírzá that they will be returned to their homes. As soon as they are outside the fort they were put to death. [DB396–9]
    		•  Iran Sulayman Khan; Babis; Mirza Muhammad-Baqir; Shaykh Tabarsi
    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]
    		• 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
    1850 (Spring) The house of Vahíd in Yazd was attacked by crowds and pillaged. The crowd was dispersed by Mullá Muhammad-Ridá. Vahíd left Yazd. [BW18:381; DB466–75] Yazd; Iran Vahid (Siyyid Yahyay-i-Darabi); Mulla Muhammad-Rida; Persecution, Iran; Persecution, Mobs; Persecution
    1850. Jun c. The Amír-Nizám, Mírzá Taqí Khán was determined to execute the Báb to halt the progress of His religion. On his orders the Báb was taken from Chihríq to Tabríz. [Bab152; BBR76–7; GPB51]
  • His guard took Him on a circuitous, much longer route through Urúmíyyih where His presence was noted by American missionaries. [Bab152; BBR73, 76]
  • Forty days before the Báb was to leave Chihríq He collected all His documents, Tablets, pen cases, seals, His agate rings, and His last Tablets to Mírzá 'Abdu'l-Karím Qazvíní, and put them in a coffer. He entrusted it to Mullá Báqir, one of the Letters of the Living, and instructed him to deliver it to His secretary. In the event that something should happen to Himself, the secretary was to proceed to Tihrán to deliver the box to ‘Jináb-i-Bahá', that is, Bahá'u'lláh. In His last Tablets, Mírzá Husayn-'Alí Núrí was referred to again and again as "Him Whom God shall make Manifest" also, He was referred to as "Bahá'u'lláh". [CH49; Bab151–2; DB504–5; TN25–6]
  • When the box was opened they found a Tablet in the form of a pentacle with 500 verses consisting of derivatives of the word ‘Bahá'. [Bab151–2; DB504–5; TN25–6]
  • This Blessed Tablet of the Bab was obtained in Cyprus by the Larnaca District Commissioner Claude Delaval Cobham, and he donated it to the British Library. It had been in the possession of Mirza Yayha in Famagusta. Mishkin-Qalam served Cobham toward the end of his 18 year exile in Cyprus, as a translator, which has nothing to do with this Tablet but it is interesting Baha’i history in Cyprus. [from an message from Anita Graves, National Bahá'í Archivist, Cyprus to Janis Zrudlo 25 April 2021.
    • Here is a link to a similar tablet at the British Libary website.
    • See Gate of the Heart 329-330 for a further explanation of the symbol of the pentagram and the circle.
    		• Chihriq; Tabriz; Urumiyyih; Tihran; Iran Mirza Taqi Khan; Bab, Life of; Missionaries; Mulla Muhammad Baqir-i Tabrizi; Letters of the Living; Bahaullah, Life of; Bab, Writings of; Relics; Box with writings; Boxes; Greatest Name; Bab, Basic timeline; - Basic timeline, Expanded
    1850 Jun The first known written Bábi marriage certificate was between Mírzá Muhammad Ja'far Khan and Tuba Khánum, the daughter of Vahid. It was signed and dated a few days before Vahid's martyrdom and was written in Vahid's handwriting. The dowry was set at one Vahid (19 mithqals of gold). [Vahid's Heroic Stand - Nayriz 1850 video at 11min 21seconds] Nawriz; Iran Mirza Muhammad Jafar Khan; Tuba Khanum; Vahid (Siyyid Yahyay-i-Darabi); Marriage; Marriage certificate
    1850. 8 Jul The Báb, divested of His turban and sash, was taken on foot to the barracks in Tabríz. Mírzá Muhammad-‘Alíy-i-Zunúzí, Anís, threw himself at the feet of the Báb and asked to go with Him. [Bab153; DB507]
  • That night the Báb asked that one of His companions kill Him, rather than let Him die at the hands of His enemies. Anís offered to do this but was restrained by the others. The Báb promised that Anís will be martyred with Him. [Bab154–5; DB507–8]
    		•  Tabriz; Iran Bab, Life of; Bab, Martyrdom of; Turbans; Barracks; Anis Zunuzi (Mirza Muhammad-Aliy-i-Zunuzi); Persecution, Iran; Persecution, Deaths; Persecution; Bab, Basic timeline; - Basic timeline, Expanded
    1850. 9 Jul Martyrdom of the Báb

    In the morning the Báb was taken to the homes of the leading clerics to obtain the death-warrants. [Bab155; DB508]

  • The warrants were already prepared. [Bab155–6; DB510]
  • Anís's stepfather tried to persuade him to change his mind. Anís's young son was also brought to ‘soften his heart' but Anís's resolve remained unshaken. [Bab156–7; DB509–10]
  • At noon the Báb and Mirza Muhammad-Ali Zunuzi, known as Anis were suspended on a wall in the square in front of the citadel of Tabríz in Sarbazkhaneh Square. They were shot by 750 soldiers in three ranks of 250 men in succession. [Bab157; DB512]
  • When the smoke cleared the Báb was gone and Anís was standing, unharmed, under the nail from which they were suspended. The Báb, also unhurt, was found back in his cell completing His dictation to His secretary. [Bab157–8; DB512–13]
  • See BBD200–1 and DB510–12, 514 for the story of Sám Khán, the Christian colonel of the Armenian regiment which was ordered to execute the Báb.
  • The Báb and Anís were suspended a second time. A new regiment, the Násirí, was found to undertake the execution. After the volleys, the bodies of the Báb and Anís were shattered and melded together. [Bab158; DB514]
  • See BBR77–82 for Western accounts of the event.
  • The face of the Báb was untouched. [Bab158]
  • At the moment the shots were fired, a gale sweeps the city, stirring up so much dust that the city remained in darkness from noon until night. [Bab158; DB515]
  • See CH239 and DH197 for the story of the phenomenon of the two sunsets.
  • During the night, the bodies were thrown onto the edge of the moat surrounding the city. Soldiers were posted to stand guard over them and, nearby; two Bábís, feigning madness, keep vigil. After paying bribes to the guards, tIhe bodies were removed and hidden under cover of darkness. [Bab159; TN27; LWS147]
  • See David Merrick's Outline for Researchers.
  • See Sen McGlinn's blog 750 Muskets.
  • See It was in the news.... In this blog SMK points out the parallel between the history of early Christianity and that of the Bábí-Bahá'í Faith.
    		• Tabriz; Iran Bab, Martyrdom of; Bab, Life of; Bab, Remains of; Holy days; Anis Zunuzi (Mirza Muhammad-Aliy-i-Zunuzi); Sam Khan; - Basic timeline, Condensed; - Basic timeline, Expanded; Bab, Basic timeline; Persecution, Iran; Persecution, Deaths; Persecution; - Basic timeline, Expanded
    1850. Nov-Dec Muhammad Khán, the commander of the government forces at Zanján, tried to deceive Hujjat into surrendering by drawing up a peace proposal. Hujjat, recalling Tabarsí and Nayríz, responded by sending children and old men to Muhammad Khán, who had them thrown into a dungeon. This signalled the beginning of the final month-long siege at Zanján. [B186–7; DB564–8] Zanjan; Iran Muhammad Khan; Hujjat; Zanjan upheaval; Upheavals
    1853. 12 Jan Bahá'u'lláh and His family departed for Baghdád after a one month respite in the home of his half-brother Mírzá Ridá-Qulí. During the three-month journey Bahá'u'lláh was accompanied by His wife Navváb, (Who was six weeks from giving birth upon departure.) His eldest son ‘Abdu'l-Bahá (9), Bahíyyih Khánum (7) and two of His brothers, Mírzá Músá and Mírzá Muhammad-Qulí. Mírzá Mihdí (2), was very delicate and so was left behind with the grandmother of Àsíyih Khánum. They were escorted by an officer of the Persian imperial bodyguard and an official representing the Russian legation. [BKG102–5; GPB108]
  • CH44–5 says the family had ten days after Bahá'u'lláh's release to prepare for the journey to Iraq.
  • ‘Never had the fortunes of the Faith proclaimed by the Báb sunk to a lower ebb'. [DB651]
  • This exile compares to the migration of Muhammad, the exodus of Moses and the banishment of Abraham. [GPB107–8]
  • See BKG104 and GPB108–9 for conditions on the journey. During His crossing of the Atlantic on his way from Naples to New York He said the His feet had become frostbitten during the trip to Baghdad. [SYH52]
  • Bahá'u'lláh's black servant, Isfandíyár, who had managed to evade capture during this dark period, after he had paid all the debts to various merchants, went to Mazandaran where he was engaged by the Governor. Years later when his master made a pilgrimage to Iraq Isfandíyár met Bahá'u'lláh and stated his preference to return to His service. Bahá'u'lláh said that he owed his master a debt of gratitude and could not leave his employ without his permission. It was not granted and Isfandíyár returned to Mazandaran and stayed with the Governor until his passing. [PUP428; SoW IX 28 April, 1918 p38-39]
  • Also see A Gift of Love Offered to the Greatest Holy Leaf (compiled and edited by Gloria Faizi, 1982), by Hand of the Cause Abu'l-Qasim Faizi, which includes a brief summary of the character of Isfandiyar and his services to the Holy Family on pages 14-16.
    		•  Iran; Baghdad; Iraq Bahaullah, Life of; Bahaullah, Banishment of; Mirza Rida-Quli; Navvab (Asiyih Khanum); Abdul-Baha, Life of; Bahiyyih Khanum (Greatest Holy Leaf); Mirza Musa; Mirza Mihdi (Purest Branch); Mirza Muhammad-Quli; Isfandiyar; Russian officials; Bahaullah, Basic timeline; - Basic timeline, Expanded
    1853 or 1854 Birth of Mírzá Muhammad-‘Alí, first son of Bahá'u'lláh and His second wife, Mahd-i-‘Ulyá. [CB 125]
  • He was born in the first year of Bahá'u'lláh's arrival in Baghdád. CB125]
    		• Baghdad; Iraq Mirza Muhammad Ali; Births and deaths; Bahaullah, Life of; Bahaullah, Wives of; Bahaullah, Family of; Mahd-i-Ulya (Fatimih Khanum); Firsts, Other
    1856 (after Bahá'u'lláh's return) Siyyid Asadulláh of Khuy was an influential and devoted Bábi whom the Báb had designated "Dayyán" (Judge). During Mírzá Yahyá's leadership in Baghdad he had found him so weak and the community so desperate that he, like some twenty others, declared himself to be to be the Promised One. He soon rescinded his claim after Bahá'u'lláh's return when he, as the Báb had promised, became the third person to believe in Bahá'u'lláh. Mírzá Yahyá saw this man a threat and ordered his servant Mírzá Muhammad-i-Mázindarání to murder him. [MCS562]

    In Epistle to the Son of the Wolf (p174-176) Bahá'u'lláh mentions Mírzá 'Alí-Akbar, a relative of the Báb and Abu'l-Qásim-i-Káshí and states "several other suffered martyrdom through the decree pronounced by Mírzá Yahyá."

    		 Baghdad; Iraq Siyyid Asadullah (Dayyan); Mirza Yahya (Subh-i-Azal); Mirza Muhammad-i-Mazindarani; Mirza Ali-Akbar; Abul-Qasim-i-Kashi; Him Whom God shall make manifest
    1857-1858 Bahá'u'lláh revealed the Hidden Words (Kalimát-i-Maknúnih), originally designated ‘The Hidden Words of Fátimih', while walking along the banks of the Tigris. [BBD102; BKG159; GPB138–40]
  • See Kalemat-e Makuna in Encyclopaedia Iranica by Moojan Momen.
    		•  Baghdad; Iraq Bahaullah, Writings of; Bahaullah, Life of; Kalimat-i-Maknunih (Hidden Words); Fatimah (daughter of Muhammad); Tigris; Rivers; - Basic timeline, Condensed; - Basic timeline, Expanded; Bahaullah, Basic timeline; Interfaith dialogue
    1860 (In the year) Birth of Shaykh Muhammad-‘Alíy-i-Qá'iní, Apostle of Bahá'u'lláh, in Naw Firist, near Bírjand. [EB273]
  • He was a nephew of Nabil-i-Akbar. He traveled to India and later to Haifa . He was sent to Ishqábád by 'Abdu'l-Bahá to take care of the education of children. Along with other believers he helped to complete the unfinished writings of Mírzá Abu'l-Fadl. [Wikipedia]
    		• Naw-Firist; Birjand; Iran Shaykh Muhammad-Aliy-i-Qaini; Apostles of Bahaullah; Births and deaths; Mirza Abul-Fadl
    1861 -1862 Bahá'u'lláh revealed the Kitáb-i-Íqán (The Book of Certitude), ‘a comprehensive exposition of the nature and purpose of religion'. In the early days this Tablet was referred to as the Risáliy-i-Khál (Epistle of the Uncle). [BBD134, 162; BKG159; BBD134; BBRSM64–5; GPB138–9; RB1:158]
  • The Tablet was revealed in answer to four questions put to Bahá'u'lláh by Hájí Mírzá Siyyid Muhammad, a maternal uncle and caregiver of the Báb (the Greater Uncle, the eldest of the three brothers). He had been persuaded by a devout Bábí, Aqá Mírzá Núru'd-Dín, to make a pilgrimage to the holy Shrines of the Imáms in Iraq and where he could put these questions to Bahá'u'lláh as well as visit his sister, the mother of the Báb, who was not yet herself a Bábí. [BBD134, 162; BKG163–5; RB1:158]
  • It was revealed in the course of two days and two nights in early January. [BBS107; BBD 134; BKG165; GPB238; RB1:158]
  • The original manuscript, in the handwriting of ‘Abdu'l-Bahá, is in the Bahá'í International Archives. See Reflections p149 for the story of the receipt of the original tablet, written in the hand of 'Abdu'l-Bahá, by Shoghi Effendi in the Holy Land. [BKG165; RB1:159]
  • It was probably the first of Bahá'u'lláh's writings to appear in print. [BKG165; EB121]
  • For a discussion of the circumstances of its revelation, its content and major themes see RB1:153–97.
  • BEL1.77 gives the year of Revelation as 1862.
    		•  Baghdad; Iraq; Tihran; Iran Bahaullah, Writings of; Bahaullah, Life of; Kitab-i-Iqan (Book of Certitude); Haji Mirza Siyyid Muhammad; Bab, Family of; Bab, Uncles of; Uncles; - Basic timeline, Condensed; - Basic timeline, Expanded; Bahaullah, Basic timeline; Interfaith dialogue; Islam; Quran; Christianity; Bible; Prophecies
    1862. c. 1862 Bahá'u'lláh sent a ring and cashmere shawl to His niece, Shahr-Bánú, the daughter of Mírzá Muhammad-Hasan, in Tihrán to ask for her hand in marriage to ‘Abdu'l-Bahá. Shahr-Bánú's uncle, acting in place of her dead father, refused to let her go to Iraq. [BKG342–3] Tihran; Iran; Baghdad; Iraq Bahaullah, Life of; Rings; Shawls; Gifts; Shahr-Banu; Mirza Muhammad-Hasan (King of Martyrs); King of Martyrs and Beloved of Martyrs; Abdul-Baha, Life of
    1862 – 1868 Hájí Mírzá Muhammad-‘Alí, a cousin of the Báb, lived in Shanghai during this period. This is the first record of a Bábí or Bahá'í living in China. [PH24]
  • From 1870 he lived in Hong Kong dealing as a merchant and was joined by his brother, Hájí Mírzá Muhammad Husayn. [PH24; Video Early history of the Bahá'í Faith in China 2min56sec]
    		•  Shanghai; Hong Kong; China Haji Mirza Muhammad-Ali (Afnan); Haji Mirza Muhammad Husayn (Afnan); Afnan; Bab, Family of; First Bahais by country or area
    1863 22 Apr Thirty–one days after Naw-Rúz, which in this year fell on 22 March, Bahá'u'lláh left His house for the last time and walked to the Najíbíyyih Garden, afterward known as the Garden of Ridván (Paradise). This garden was on an island in the Tigris River and belonged to the governor of Baghdad, Najib Pásha. The river has since changed its course and the island is now a park on the north bank of the Tigris. [C3MT15]
  • See BKG168, GPB149, RB1:260–1 and SA234–5 for details of His walk.
  • For the first time, He wore a tall táj as a symbol of His station. [BBD221; BKG176; GPB152]
  • Bahá'u'lláh entered the Garden just as the call to afternoon prayer was being made. [GPB149; RB1:261]
  • On this day Bahá'u'lláh declared His mission to a few of His disciples. [RB1:260, 262]
  • On the afternoon of Bahá'u'lláh's arrival at the Garden He revealed the Lawh-i-Ayyúb (Tablet of Job) (also known as the Súriy-i-Sabr (Súrat of Patience), Madínatu's-Sabr (City of Patience) and Súrat Ayyúb for Hájí Muhammad-i-Taqíy-i-Nayrízí whom He surnamed Ayyúb (Job). He was a veteran of the battle of Nayríz. The Tablet praised Vahíd and the believers of Nayríz. [SA239; Tablet of Patience (Surih Íabr): Declaration of Bahá’u’lláh and Selected Topics by Foad Seddigh]
  • He also revealed the Tablet of Ridván, an Arabic tablet beginning with "He is seated upon this luminous throne.... [SA239]
  • ...and Húr-i-'Ujáb (The Wondrous Maiden). [SA239]
  • ...as well as Qad atá Rabí'u'l-Bayán, ...The Divine Springtime is come.... [SA240]
  • and an Arabic Tablet that begins...When the gladness of God seized all else. [SA240]
  • ‘Of the exact circumstances … we, alas, are but scantily informed.' [BKG173; GPB153]
  • For such details as are known, see BKG173–5 and GPB153. iiiii
  • For the import of the event, see BKG169–73; G27–35; GBP153–5.
  • This initiated the holy day of the First Day of Ridván, to be celebrated on 21 April. [BBD196]
  • This marked the end of the dispensation of the Báb and of the first epoch of the Heroic or Apostolic Age of the Bahá'í dispensation. [BBD72, 79]
    • On the same day Bahá'u'lláh made three important statements to His followers:
    1. He forbade the use of the sword.
    2. He stated that no other Manifestations will appear before one thousand years. This was later reiterated in the Kitáb-i-Badí‘ and in The Kitáb-i-Aqdas.
    3. He stated that, as from that moment, all the names and attributes of God were manifested within all created things, implying the advent of a new Day. [RB1:278–80]

    During the 12 days in the Ridván Garden Bahá'u'lláh confided to ‘Abdu'l-Bahá that He was ‘Him Whom God shall make manifest'. [CH82]

  • See CH82–3 for the effect of this announcement on ‘Abdu'l-Bahá.
    		•  Baghdad; Iraq Bahaullah, Writings of; Ridvan; Naw-Ruz; Bahaullah, Life of; Bahaullah, Declaration of; Ridvan garden; Najibiyyih Garden; Ages and Epochs; Heroic Age; Lawh-i-Ayyub; Haji Muhammad-i-Taqiy-i-Nayrizi; Abdul-Baha, Life of; - Basic timeline, Condensed; - Basic timeline, Expanded; Bahaullah, Basic timeline; Firsts, Other; Taj; Holy days
    1864 Apr Upheaval at Najafábád
  • Several hundred Bahá'ís were arrested by Shaykh Muhammad-Báqir (later stigmatized as ‘the Wolf' by Bahá'u'lláh) and taken to Isfahán to be put to death. He was dissuaded from this plan by other ‘ulamá of Isfahán. Two of the prisoners were executed, 18 were sent to Tihrán and the remainder were sent back to Najafábád where they were severely beaten. Those sent to Tihrán were put in a dungeon but released after three months by the Sháh. Two of these were beaten then executed upon their return from Tihrán on the order of Shaykh Muhammad-Báqir. [BBD213; BBR268–9; BW18:382]
    		•  Najafabad; Isfahan; Tihran; Iran Shaykh Muhammad-Baqir; Wolf; Najafabad upheaval; Upheavals
    1864 Apr Sulaymán Páshá, a Súfí, succeeded Muhammad Pásháy-i-Qibrisí as Governor of Adrianople. Both were admirers of Bahá'u'lláh. [CH59, BBR487; BKG254] Edirne (Adrianople); Turkey Sulayman Pasha; Sufism; Muhammad Pashay-i-Qibrisi; Governors
    1864 Apr Shaykh Muhammad-Baqir, ‘the Wolf’, ordered the arrest of several hundred Bábis and had them brought to Iṣfahán. Mirzá Habibu’lláh and Ustzád Husayn-‘Ali-i-Khayyat were executed and a number of the prisoners were sent on to Ṭihrán where they languished in prison for several months before being set free. On their return to Iṣfahán, Haji Mullá Hasan and Hájí Muhammad-Sádiq were beaten and then executed in June. [BW18p382] Najafahad; Iṣfahan; Iran Shaykh Muhammad-Baqir; The Wolf; Persecution, Iran
    1864 c. During the time in Adrianople In their efforts to discredit Bahá'u'lláh and His companions, the followers of Azál made complaints to the authorities. They alleged that they had insufficient means of livelihood, blaming Bahá'u'lláh for depriving them of their share of the allowances. Àqá Ján Kajkuláh, instigated by Siyyid Muhammad, wrote to dignitaries and government representatives with the false accusation that Bahá'u'lláh had made an alliance with Bulgaria for the purpose of conquering Constantinople.
  • The Persiana ambassador in Constantinople took advantage of the disturbance in Turkey to inform Persian Consuls in Iraq and in Egypt that the Turkish government had withdrawn protection for the Bábí sect. This news precipitated malice and mischief in both countries. [FAA7]
    		•  Edirne (Adrianople); Turkey Mirza Yahya (Subh-i-Azal); Aqa Jan Kajkulah; Siyyid Muhammad-i-Isfahani; Antichrist
    1864 Dec Mírzá Yahyá began his attempts on Bahá'u'lláh's life about one year after the arrival of the exiles. He invited Bahá'u'lláh to a feast and shared a dish, half of which was laced with poison. Bahá'u'lláh was ill for 21 days following this attempt and was left with a shaking hand for the rest of His life.
  • Bahá'u'lláh was attended by a foreign Christian doctor named Shíshmán who died shortly after seeing Him. Bahá'u'lláh intimates that the doctor has sacrificed his life for Him.
  • On another occasion he poisoned the well which provided water for the family and companions of Bahá'u'lláh. [BKG225]
  • Mírzá Yahyá tried to convince the barber, Ustád Muhammad-'Alíy-i-Salmání, to assassinate Him. This enraged the barber and, contrary to Bahá'u'lláh's instructions, he disclosed Mírzá Yahyá's intentions to the community thus causing further discontent. [CH60, BKG225–30, CB82–3, GPB165-166 and RB2:158–61]
    		•  Edirne (Adrianople); Turkey Mirza Yahya (Subh-i-Azal); Bahaullah, Attempts on; Poison; Ustad Muhammad-Ali Salmani; Doctor Shishman
    1866. 22 Feb Nabil Zarandi received a letter from Bahá'u'lláh giving him permission to proclaim the new religion openly and to reveal what he had witnessed in Baghdad of the actions of Azal and Siyyid Muhammad Isfahani. Prior to this time he had been asked to conceal this information. Almost all of the Bábís in Tehran became Bahá'ís upon hearing this news. [BCI1p14]
  • At this time number of Bahá'ís in Tehran was constantly being supplemented by those who had fled the persecution in their home towns. [BC1p15]
    		•  Tihran; Iran Bahaullah, Life of; Nabil-i-Azam; Mirza Yahya (Subh-i-Azal); Siyyid Muhammad-i-Isfahani
    1867 Sep "The Most Great Idol" was cast out of the community.

    Mírzá Yahyá's henceman, Siyyíd Muhammad, convinced Yahyá to challenge Bahá'u'lláh to to face-to-face encounter in the mosque of Sultán Salím in a distant part of the city, believing that Bahá'u'lláh would not show. Bahá'u'lláh immediately set out to walk to the appointed mosque. Upon learning this Mírzá Yahyá postponed the interview for a day or two. Bahá'u'llah returned to His home and revealed a Tablet to be delivered to Siyyíd Muhammad when he produced a sealed note stating that should Mírzá Yahyá fail to appear at the trysting-place, he would produce a document refuting Yahyá's claims. Neither were forthcoming and the Tablet to Siyyid Muhammad remained undelivered.

    Prior to this the community had been divided however this incident firmly established His ascendency. The Covenant of the Báb had prevailed [GPB168-170]

  • A period of prodigious activity ensued. Bahá'u'lláh later stated in the Lawh-i-Siraj, "In those days the equivalent of all that hath been sent down aforetime unto the Prophets hath been revealed." [GPB171]
  • See The Azali-Bahai Crisis of September, 1867 by Juan Cole.
    		•  Edirne (Adrianople); Turkey Bahaullah, Life of; Mirza Yahya (Subh-i-Azal); Siyyid Muhammad; Covenant-breakers
    1867 Sep Thinking that He will not accept, Mírzá Yahyá, prodded on by Mír Muhammad, challenged Bahá'u'lláh to a public confrontation in the mosque of Sultán Salím. In the end, it was Mírzá Yahyá who did not appear. [BKG239–41; GPB168–9; RB2:291–300, SDH22]
  • The incident gained Bahá'u'lláh respect in the eyes of the people. [RB2:289]
  • See [RB2:304] for a picture of the mosque.
    		•  Edirne (Adrianople); Turkey Mirza Yahya (Subh-i-Azal); Mir Muhammad; Bahaullah, Life of; Confrontation; Mosques; Challenges
    1868. c. Jul Principal Bahá'ís in Baghdád were arrested by the Turkish authorities and exiled to Mosul and other places. [BBR265; BKG247; CH129–30; RB2:333]
  • RB2:333 indicates this took place towards the end of Bahá'u'lláh's stay in Adrianople.
  • About 70 people were exiled. [GPB178; RB2:334] Estimate given by Hájí Mirzá Haydar-;Alí is 80. (DOH12]
  • See BKG184 for an illustration of Mosul.
  • See BKG183 for a description of the city.
  • See RB2:334 for the hardships suffered by the exiles.
  • They remained in Mosul for some 20 years until Bahá'u'lláh advised the community to disband (1885-1886). Their hardship was lessened by generous contributions from the King of Martyrs and the Beloved of Martyrs. A charity fund was established, the first fund of that kind in any Bahá'í community. [RB2:334–6]
    		•  Baghdad; Mosul; Iraq Mirza Muhammad-Hasan (King of Martyrs); Mirza Muhammad-Husayn (Beloved of Martyrs); King of Martyrs and Beloved of Martyrs; Charity and relief work; Funds; Firsts, Other; Persecution, Iraq; Persecution, Arrests; Persecution
    1868 Aug Mullá Muhammad-Ridá, Ridá'r-Rúh was poisoned in Yazd. [BW18:383] Yazd; Iran Mulla Muhammad-Rida (Ridar-Ruh); Persecution, Iran; Persecution, Other; Persecution
    1868. 21 Aug Bahá'u'lláh and His companions left Gallipoli on an Austrian-Lloyd steamer. CH62 says it was a Turkish boat. [BKG263; GPB182; RB2:411]
  • CH62 says it was a Turkish boat.
  • There were 72 exiles, 10 soldiers and 2 officers. The journey took 11 days. [CH63]
  • See BKG270 for map of the journey.
  • Towards sunset the same day the steamer touched on Madellí and stoped for a few hours. It continued on to Smyrna the same night where they stayed for two days and left at night. [BKG264; N&N22]
    		• Gallipoli; Madelli; Smyrna; Famagusta; Turkey; Cyprus Bahaullah, Life of; Bahaullah, Banishment of; Ships; Mishkin-Qalam; Mirza Aliy-i-Sayyah-i-Maraghihi (Mulla Adi-Guzal); Aqa Abdul-Ghaffar; Aqa Muhammad-Baqir (Qahvih-chiy-i Mahallati); Mirza Yahya (Subh-i-Azal); Exile; Cyprus exiles; Bahaullah, Basic timeline; - Basic timeline, Expanded
    1868. 5 Sep The ship that had delivered the exiles to 'Akká carried on and Mírzá Yahyá arrived in Cyprus with his entire family but without a single disciple or even a servant. [BBR306]
  • Also exiled to Cyprus were four loyal Bahá'ís and they were:
      Mishkín-Qalam (Áqá Hussain Isfahání)
      Mirzá ‘Alíy-i-Sayyáh-i-Maraghih'í (Mullá Ádí-Guzal)
      Áqá ‘Abdu’l-Ghaffár
      Áqá Muḥammad-Báqir (Qahvih-chiy-i Mahallátí) (coffee-maker)
  • With their arrival Cyprus became the first island in the Mediterranean to receive the Faith.
  • See also GPB 182 and AB285, 523.
    		• Famagusta; Cyprus Mishkin-Qalam; Mirza Aliy-i-Sayyah-i-Maraghihi (Mulla Adi-Guzal); Aqa Abdul-Ghaffar; Aqa Muhammad-Baqir (Qahvih-chiy-i Mahallati); Mirza Yahya (Subh-i-Azal); Exile; Cyprus exiles; First Bahais by country or area; Islands
    1871 (In the year) Muhammad-Hasan Khán-i-Káshí died in Burújird, Iran, after being bastinadoed. [BW18:383]
  • Three Bahá'ís were executed in Shíráz. [BW18:383]
    		•  Burujird; Shiraz; Iran Muhammad-Hasan Khan-i-Kashi
    1872. 22 Jan Three Azalís were murdered by seven Bahá'ís in 'Akká. [BBD163; BKG3256 DH41; GPB189; RB3:235]
  • Siyyid Muhammad Isfahání, Nasr’ulláh Tafríshí, Áqá Ján Ka’j Kuláh and Ridá Qulí, these four kept vigil from the second story window of a building overlooking the land gate to ensure no followers of Bahá'u'lláh would have access to the prison city. For some time they had been successful at preventing the entrance of pilgrims, some of whom who had spend some six months even traveling on foot. This also precluded the possibility of communications from 'Akká reaching the believers in other lands. After two years and a few months, Bahá’u’lláh was released from the His cell and was free to walk among the prison population. Some of the friends, including Salmání, decided to get rid of these enemies and, during the night, went to their place and killed Siyyid Muhammad, Áqá Ján and another person. [Sweet and Enchanting Stories, Aziz Rohani, p. 31.]
  • Bahá'u'lláh was taken to the Governorate where He was interrogated and held for 70 hours. [BKG317-330; GBP190; RB3:234-239, AB34-36]
  • `Abdu'l-Bahá was thrown into prison and kept in chains the first night. Twenty–five of the companions were also imprisoned and shackled. [BKG328; GBP190; RB3:237]
  • See BKG331, GPB191 and RB3:238 for the effect of the murders on the local population.
  • Ilyás `Abbúd put a barricade between his house and the house of `Údí Khammár, which he had rented for use by Bahá'u'lláh's family. [BKG331; GPB191]
  • See BKG330; DH44 and RB3:239 for the fate of the murderers, who were imprisoned for seven years.
  • Siyyid Muḥammad-i-Isfahání has been described by Shoghi Effendi as the “Antichrist of the Bahá’í Revelation.” He was a man of corrupt character and great personal ambition who had induced Mírzá Yaḥyá to oppose Bahá’u’lláh and to claim prophethood for himself. Although he was an adherent of Mírzá Yaḥyá, Siyyid Muḥammad was one of the four Azalis exiled with Bahá’u’lláh to ‘Akká. He continued to agitate and plot against Bahá’u’lláh. In describing the circumstances of his death, Shoghi Effendi has written in God Passes By:

    A fresh danger now clearly threatened the life of Bahá’u’lláh. Though He Himself had stringently forbidden His followers, on several occasions, both verbally and in writing, any retaliatory acts against their tormentors, and had even sent back to Beirut an irresponsible Arab convert, who had meditated avenging the wrongs suffered by his beloved Leader, seven of the companions clandestinely sought out and slew three of their persecutors, among whom were Siyyid Muḥammad and Áqá Ján.

    The consternation that seized an already oppressed community was indescribable. Bahá’u’lláh’s indignation knew no bounds. “Were We,” He thus voices His emotions, in a Tablet revealed shortly after this act had been committed, “to make mention of what befell Us, the heavens would be rent asunder and the mountains would crumble.” “My captivity,” He wrote on another occasion, “cannot harm Me. That which can harm Me is the conduct of those who love Me, who claim to be related to Me, and yet perpetrate what causeth My heart and My pen to groan.” [GPB189-190]

    		•  Akka Siyyid Muhammad-i-Isfahani; Ilyas Abbud; House of Abbud; House of Udi Khammar; Bahaullah, Houses of; Bahaullah, Life of; Bahaullah, Basic timeline; Abdul-Baha, Life of; Antichrist; Murders; Opposition; Azali Babis; Ustad Muhammad-Ali Salmani; Mirza Yahya (Subh-i-Azal); Basic timeline, Expanded
    1872. 22 Nov Muhammad-Báqir-i-Mahallátí, one of the Bahá'ís imprisoned in Cyprus, died. [BBR306]
  • He had begun his service to Bahá'u'lláh in Baghdad and was a member of the entourage that accompanied Him to Constantinople in 1863 and further served in His household in Adrianople. See FOIp9-12 for a brief description of his service.
  • This left Mishkín-Qalam as the only Bahá'í in Cyprus. [BBR306]
    		•  Cyprus Aqa Muhammad-Baqir (Qahvih-chiy-i Mahallati); Mishkin-Qalam; In Memoriam; Births and deaths; Cyprus exiles
    1873 (In the year) Ibn-i-Abhar was arrested in Tihrán and imprisoned for 14 months and 15 days. [BW18:383] Tihran; Iran Ibn-i-Abhar (Mulla Muhammad Taqi)
    1873 8 Mar Marriage of `Abdu'l-Bahá to Munírih Khánum in the House of `Abbúd.
  • DH45 says the marriage took place in late August or September 1872.
  • See CH87–90, SES25-26, DH45–6 and RB2:208–9 for details of the wedding.
  • For the story of Munírih Khánum's life see RB2:204–9.
  • She was the daughter of Mírzá Muhammad-`Alíy-i-Nahrí by his second wife. [BBD165; GPB130; RB2:204]
  • See BBD 166, BKG340–1, DB208–9 and RB2:203–4 for the story of her conception.
  • See BKG344, MA112–13 and RB2:206–7 for the story of her first marriage.
  • The marriage resulted in nine children, five of whom died in childhood: Husayn Effendi (died 1887, aged two), Mihdí (died aged two-and-a-half), Túbá, Fu'ádiyyih and Rúhangíz. Four daughters grew to adulthood. The oldest of these was Díyá'iyyih, who married Mírzá Hádí Shírází in 1895. Shoghi Effendi was their eldest child. The second daughter, Túbá Khánum, married Mírzá Muhsin Afnán. The third daughter of `Abdu'l-Bahá, Rúhá, married Mírzá Jalál, the son of Mírzá Muhammad-Hasan, the King of Martyrs. The fourth daughter, Munavvar, married Mírzá Ahmad. [ABMM]
    		•  Akka Abdul-Baha, Life of; Abdul-Baha, Family of; Munirih Khanum; Weddings; Mirza Muhammad-Aliy-i-Nahri; Diyaiyyih Khanum; Mirza Hadi Shirazi; Tuba Khanum; Mirza Muhsin Afnan; Ruha Khanum; Mirza Jalal; Mirza Muhammad-Hasan (King of Martyrs); King of Martyrs and Beloved of Martyrs; Munavvar Khanum; Mirza Ahmad; Genealogy; - Basic timeline, Expanded; Abdul-Baha, Basic timeline
    1874. Apr Shaykh Muhammad-Báqir, the Wolf, has 20 or more Bahá'ís arrested in Isfahán. [BW18:383] Isfahan; Iran Shaykh Muhammad-Baqir; Wolf
    1874. 8 May The arrival of the eldest son of Násiri'd-Dín Sháh, Sultán-Mas'úd Mírzá, Zillu's-Sultán, in Isfahán as governor. [BBR269]

    Within a few days of the arrival of Zillu's-Sultán in Isfahán, a general persecution of Bahá'ís began. [BBRXXXIX, 269–70]

  • This can be traced to Shaykh Muhammad Báqir, the `Wolf'. [BBR270]
  • See SDH104 for comment by Bahá'u'lláh on a challenge made by Shaykh Muhammad-Báqir.
  • For Western reports of this outburst see BBR270–3.
    		•  Isfahan; Iran Sultan-Masud Mirza; Governors; Zillus-Sultan; Shaykh Muhammad-Baqir; Wolf
    1878 to 1881 The law of the Huqúqu'lláh was put into practice because the work of teaching the Cause began to expand in Persia and in neighbouring countries and there was a need for funds but Bahá'u'lláh put restrictions on its collection. [ESW56]
  • The first Trustee of the Huqúqu'lláh was Hájí Sháh-Muhammad-i-Manshádí, or Jináb-i-Sháh Muhammad from Manshád, Yazd who had become a believer in Baghdad. [Message from the Universal House of Justice dated 25 March, 1985]
  • His title was Amínu'l-Bayán (Trustee of the Bayán).
  • He made many journeys between Iran and the Holy Land carrying donations and petitions from the friends and returning with Tablets and news.
  • See SABF47-48 for the story of the lost coin given as a donation by a very poor woman.
  • He was tasked with receiving the casket of the Báb after the location had been discovered by a number of believers. He transferred it to the Mosque of Imámzádih Zayd in Tehran where it was buried beneath the floor of the inner sanctuary of the shrine. It was consequently discovered and moved to a series of private homes in Tehran until 'Abdu'l-Bahá sent for it for the internment. [ISC-1963p32]
  • Hájí Sháh-Muhammad was in 'Akká when Áqá Buzurg, entitled Badí', came to confer with Bahá'u'lláh. He and Badí met on Mount Carmel as directed by Bahá'u'lláh.
  • He was killed as a result of wounds incurred during an attack during a Kurdish revolt. [RoB3p73]
    		•  Iran; Yazd; Baghdad; Tihran Huququllah; Huququllah, Trustees of; Haji Shah-Muhammad-i-Manshadi (Aminul-Bayan); Bab, Remains of; Mosques; Firsts, Other
    1879 (In the year) `Abdu'l-Bahá traveled to Beirut at the invitation of Midhat Páshá, the Válí of Syria. [BKG378]
  • `Abdu'l-Bahá was still officially a prisoner of the Ottoman Empire. BKG379]
  • Bahá'u'lláh revealed a Tablet marking the occasion. [BKG378–9; GPB243; TB227–8]
  • Among the important figures `Abdu'l-Bahá met in Beirut were Midhat Páshá and Shaykh Muhammad `Abduh, the future Grand Muftí of Egypt. [BKG379]
    		•  Beirut; Lebanon; Egypt Midhat Pasha; Muhammad Abduh; Lawh-i-Ard-i-Ba (Tablet of the Land of Ba); Bahaullah, Writings of; Bahaullah, Life of
    1879. 12 Mar The arrest of Hájí Siyyid Muhammad-Hasan, the `King of Martyrs', and Hájí Siyyid Muhammad-Husayn, the `Beloved of Martyrs'. [BBD 130] Mirza Muhammad-Hasan (King of Martyrs); Mirza Muhammad-Husayn (Beloved of Martyrs); King of Martyrs and Beloved of Martyrs
    1879. 17 Mar The martyrdom of Hájí Siyyid Muhammad-Hasan, the `King of Martyrs' (Sultánu'sh-Shuhadá), and Hájí Siyyid Muhammad-Husayn, the `Beloved of Martyrs'. [BW18:383]
  • Their martyrdom was instigated by Mír Muhammad-Husayn, the Imám-Jum'ih, stigmatized by Bahá'u'lláh as the `she-serpent', who owed the brothers a large sum of money. [GPB200–1, ARG172, SDH104]
  • Shaykh Muhammad-Báqir, the `Wolf', pronounced the death sentence on the two brothers and the Zillu's-Sultán ratified the decision. [GPB201]
  • The brothers were put in chains, decapitated and dragged to the Maydán-i-Sháh for public viewing. [GPB201]
  • For Western accounts of their martyrdom see BBR274–6.
  • See SDH112 for the story of the pilgrimage of their families to the Holy Land.
  • See BW11:594 for a picture of the memorial to the King and the Beloved of Martyrs.
  • See ARG171-173.
  • Hájí Siyyid Muhammad-Hasan, the `King of Martyrs' (Sultánu'sh-Shuhadá) was appointed as one of the Apostles of Bahá'u'lláh.
    		•  Isfahan; Iran Mirza Muhammad-Hasan (King of Martyrs); Mirza Muhammad-Husayn (Beloved of Martyrs); King of Martyrs and Beloved of Martyrs; Mir Muhammad-Husayn; Shaykh Muhammad-Baqir; Wolf; Zillus-Sultan; Apostles of Bahaullah; Sultanush-Shuhada
    1881 to 1928 The second Trustee of the Huqúqu'lláh was Hájí Abu'l-Hasan-i-Ardikání, entitled Amín-i-Iláhí (Trusted of God). He had been a companion of Jináb-i-Sháh until his death in 1881 in a fatal attack. Hájí Sháh-Muhammad and Hájí Abu'l-Hasan had been the first believers to succeed in entering the city of 'Akká and attain the presence of Bahá'u'lláh in the public bath in the early days of His confinement in the Most Great Prison. [Message from the Universal House of Justice dated 25 March, 1985]
  • He travelled to Paris to obtain the presence of 'Abu'l-Bahá. By 1906 he had made 19 pilgrimages to the Holy Land. [AY225]
  • Shoghi Effendi named him a Hand of the Cause of God posthumously (July, 1928) and was he was also named one of the Apostles of Bahá'u'lláh. In appreciation of Hájí Amín's services, 'Abdu'l-Bahá named one of the doors of the Shrine of the Báb after him.
  • Upon his death Shoghi Effendi appointed Hájí Ghulám-Ridá (entitled Amín-i-Amín), who for several years had been Hájí Amín's assistant, to succeed him as Trustee of the Huqúq'u'lláh. [RoB3p74-86]
  • See Amin, Haji Abu'l-Hasan by Moojan Momen.
    		• Akka; BWC Huququllah; Huququllah, Trustees of; Haji Abul-Hasan-i-Ardikani (Amin-i-Ilahi); Hands of the Cause; Hands appointed posthumously by Shoghi Effendi; Apostles of Bahaullah; Haji Shah-Muhammad-i-Manshadi (Aminul-Bayan); Haji Ghulam-Rida (Amin-i-Amin); Public baths
    1882 (In the year) Ibn-i-Asdaq was given the distinction Shahíd Ibn-i-Shahíd (Martyr, son of the martyr) by Bahá'u'lláh. [EB173] Ibn-i-Asdaq (Mirza Ali-Muhammad); Names and titles
    1882 (In the year) Mírzá `Alí-Muhammad Varqá was arrested in Yazd. He is sent to Isfahán where he was imprisoned for a year. [BW18p383] Yazd; Isfahan; Iran Varqa, Mirza Ali-Muhammad; Persecution, Iran; Persecution, Arrests; Persecution; Varqa
    1886 (In the year) The passing of the wife of Bahá'u'lláh, Ásíyih Khánum, entitled Navváb (the Most Exalted Leaf) in the House of `Abbúd. [BBD170; BKG369; DH57, 213]
  • See CB119–20 for comments on her nature and station and for Tablets revealed by Bahá'u'lláh in her honour.
  • See CH39-40 for a description of her by Lady Bloomfield.
  • After her passing Bahá'u'lláh revealled a Tablet for her in which He called her his `perpetual consort in all the worlds of God'. [GPB108]
  • See CB120–1 for `Abdu'l-Bahá's commentary on Isaiah 54, which refers to Navváb.
  • She was interred in the Bahá'í section of the Muslim cemetery. [BBD170; DH57, 81]
  • Muhammad-Yúsuf Páshá demanded that `Abdu'l-Bahá vacate the house of `Abbúd even during Navváb's illness. [BKG369]
    		•  Akka Navvab (Asiyih Khanum); Muhammad-Yusuf Pasha; House of Abbud; In Memoriam; Births and deaths; Cemeteries and graves; Abdul-Baha, Life of
    1887. 13 Apr The first mention of the concept of `Hand of the Cause' in Bahá'u'lláh's writings is within a Tablet revealed in honour of Ibn-i-Asdaq. [BBD115; EB173] Ibn-i-Asdaq (Mirza Ali-Muhammad); Hands of the Cause; Hands of the Cause, Institution; Hands of the Cause, Appointments; Hands appointed by Bahaullah; Firsts, Other; Bahaullah, Writings of; Bahaullah, Life of; Appointed arm
    1889. 8 Sep Hájí Muhammad Ridáy-i-Isfahání was martyred in `Ishqábád. [BBRXXIX, 296–7; GPB202]

    "In the city of 'Ishqábád the newly established Shí'ah community, envious of the rising prestige of the followers of Bahá'u'lláh who were living in their midst, instigated two ruffians to assault the seventy-year old Hájí Muhammad-Ridáy-i-Isfáhání, whom, in broad day and in the midst of the bazaar, they stabbed in no less than thirty-two places, exposing his liver, lacerating his stomach and tearing open his breast. A military court dispatched by the Czar to 'Ishqábád established, after prolonged investigation, the guilt of the Shí'ahs, sentencing two to death and banishing six others - a sentence which neither Násir'd-Dín Sháh, nor the 'ulamás of Tihrán, of Mashad and of Tabríz, who were appealed to, could mitigate, but which the representatives of the aggrieved community, through their magnanimous intercession which greatly surprised the Russian authorities, succeeded in having commuted to a lighter punishment." [GPB202-203]

  • Czar Alexander III sent a military commission from St Petersburg to conduct the trial of those accused of the murder. [AB109; GPB202]
  • Mírzá Abu'l-Fadl served as chief Bahá'í spokesman at the trial. [AB109]
  • Two were found guilty and sentenced to death, six others were ordered to be transported to Siberia. [AB109; BBR297; GPB203]
  • Bahá'u'lláh attached importance to the action as being the first time Shí'ís received judicial punishment for an attack on Bahá'ís. [BBRSM91]
  • The Bahá'í community interceded on behalf of the culprits and had the death sentences commuted to transportation to Siberia. [AB109; BBR297; GPB203]
  • For Western accounts of the episode see BBR296–300.
  • See as well The Martyrdom of Haji Muhammad-Rida by Mirza Abu’l-Fadl Gulpaygani, translated by Ahang Rabbani.
    		• Ishqabad; Turkmenistan Haji Muhammad Riday-i-Isfahani; Czar Alexander III; Mirza Abul-Fadl Gulpaygani; Firsts, Other; Persecution, Turkmenistan; Persecution, Deaths; Persecution, Court cases; Court cases; Persecution; Human rights
    1890 (In the year) Hájí Ákhúnd, Hájí Amín and Ibn-i-Abhar were arrested. Hájí Ákhúnd was imprisoned in Tihrán for two years; Hájí Amín was imprisoned in Qazvín for two years; and Ibn-i-Abhar was imprisoned in Tihrán for four years. [BW18:383–4]

    Mírzá Mahmúd-i-Furúghí was arrested in Furúghí and sent to Mashhad. From there he was sent to Kalát-i-Nadírí where he was imprisoned for two years. [BW18:384]

    In Mashhad a mob set out to kill Mírzá Husayn-i-Bajistání, but failing to find him they looted his shop. [BW18:384]

    		 Tihran; Qazvin; Kalat-i-Nadiri; Mashhad; Iran Haji Akhund (Mulla Ali-Akbar-i-Shahmirzadi); Haji Amin (Abul-Hasan-i-Ardikani); Ibn-i-Abhar (Mulla Muhammad Taqi); Mirza Mahmud-i-Furughi; Mirza Husayn-i-Bajistani; Persecution, Iran; Persecution, Mobs; Persecution
    1891 (In the first half of the year) Bahá'u'lláh revealed Epistle to the Son of the Wolf addressed to Shaykh Muhammad-Taqíy-i-Najafí (Shaykh Najafí), a powerful Shi'a-Muslim priest of Isfahan, the son of Shaykh Muhammad-Báqir. [BBD78, 164; BKG382; RB4:368]

      “Lawḥ-i-Burhán” (Tablet of the Proof) in which the acts perpetrated by Shaykh Muḥammad-Báqir, surnamed “ Dhi’b” (Wolf), and Mír Muḥammad-Ḥusayn, the Imám-Jum‘ih of Iṣfahán, surnamed “Raqshá” (She-Serpent), are severely condemned; or to the Lawḥ-i-Karmil (Tablet of Carmel) in which the Author significantly makes mention of “the City of God that hath descended from heaven,” and prophesies that “erelong will God sail His Ark” upon that mountain, and “will manifest the people of Bahá.” Finally, mention must be made of His Epistle to Shaykh Muḥammad-Taqí, surnamed “Ibn-i-Dhi’b” (Son of the Wolf), the last outstanding Tablet revealed by the pen of Bahá’u’lláh, in which He calls upon that rapacious priest to repent of his acts, quotes some of the most characteristic and celebrated passages of His own writings, and adduces proofs establishing the validity of His Cause." [GPB219]
  • It was revealed about a year before the ascension of Bahá'u'lláh. [GPB220]
  • It was Bahá'u'lláh's `last outstanding Tablet'. [BBD78; BKG382; GPB219]
  • For an analysis of its content, themes and circumstances of its revelation, see RB34:368–412.
  • For a study guide to the Tablet see RB4:433–40.
    		•  Bahji; Yazd; Iran Lawh-i-Ibn-i-Dhib (Epistle to the Son of the Wolf); Aqa Najafi (Son of the Wolf); Shaykh Muhammad-Taqiy-i-Najafi (Shaykh Najafi); Lawh-i-Times (Tablet to the Times); Bahaullah, Writings of; Bahaullah, Life of; Bahaullah, Basic timeline; - Basic timeline, Expanded
    1891 Apr c. Two believers were arrested during the same period of intense persecution. Hájí Amín was sent to the prison of Qazvín, and Hand of the Cause Ibn-i-Abhar was consigned for four years in Tíhran, in which he bore the same chains as Bahá'u'lláh did, during the Latter's imprisonment in 1852. [Essay by Mehdi Wolf] Qazvin; Tihran; Iran Haji Amin (Abul-Hasan-i-Ardikani); Ibn-i-Abhar (Mulla Muhammad Taqi); Hands of the Cause; Chains; Imprisonments
    1891. 3 Oct Mullá Muhammad-`Alíy-i-Dihábádí was martyred, one of the Seven Martyrs of Yazd who were killed at the hands of Jalálu’d-Dawlih and Zillu’s-Sultan. [BW18:384] Yazd; Iran Mulla Muhammad-Aliy-i-Dihabadi; Jalalud-Dawlih; Zillus-Sultan; Seven Martyrs of Yazd; Seven martyrs; Yazd upheaval; Persecution, Iran; Persecution, Deaths; Persecution
    1892. Prior to the passing of Bahá'u´lláh During the lifetime of Bahá'u'lláh Muhammad Ali made two trips to India for seditious purposes. With the help of Nazir, he plotted to prepare the way to become the leader of the Cause after the departure of Bahá'u'lláh. Bahá'u'lláh was well aware of these plans as is testified by many Tablets especially by the Revelation of the Book of His Covenant prior to His ascension. In this book, He clearly appointed 'Abdu'l-Bahá as the One to whom all, including the Branches, were to turn for light and guidance. [SUR247] Akka Mirza Muhammad Ali; Covenant-breakers; Nazir
    1892 (In the year) Soon after the ascension of Bahá'u'lláh the Covenant-breakers led by Mírzá Muhammad-'Alí, on the pretext that he had been unfaithful to Bahá'u'áh, plotted to murder Mírzá 'Aqá Ján. Their real motive however, was to gain control of his property. Mírzá 'Aqá Ján, upon hearing of the plot, went to 'Abdu'l-Bahá, begged for forgiveness for his misdeeds and took refuge in His house. [CoB184] Akka Mirza Aqa Jan; Mirza Muhammad Ali; Covenant-breakers
    1893 28 May Mírzá Áqá Ján, Bahá'u'lláh's amanuensis for almost 40 years, threw in his lot with Mírzá Muhammad`Alí and became a Covenant-breaker. [CB181, RoB1p315-319]
  • For the story of his downfall see CB181-182.
    		•  Bahji Mirza Aqa Jan; Mirza Muhammad Ali; Covenant-breakers
    1896 1 May The martyrdom of Hand of the Cause of God Varqa (‘Dove’), Mírzá ‘Ali-Muhammad. (b.1856 in Yazd, d. in Tehran) He and his young son, Ruhu’lláh, were killed by, Hajib’ud-Dawleh, one of the Qajar courtiers, in fact, the Chief Steward, in the aftermath of the assassination of Nasir'd-Din Shah. Varqá was slashed to death before the eyes of his twelve-year-old son who, still refusing to recant, was strangled. [GPB296; BBRXXIX; SUR77; BW18p384; Bahá'í Encyclopedia Project]
  • For the story of their lives see MRHK405–22 and World Order: Winter 1974-1975, Vol. 9 No.2 p29-44 as well as LoF42-49.
  • For a Western account of the episode see BBR361–2.
  • ‘Abdu’l-Bahá named him posthumously as a Hand of the Cause and Shoghi Effendi designated him as one of the Apostles of Bahá-u-lláh. [EB75-97 LoF42-49, BBR361-362, SoBSNBp225-229]
  • See Varqá and Son: The Heavenly Doves by Darius Shahrokh.
  • See also Bahá'í Chronicles.
  • See SoW Vol 12 No 4 (17 May 1921 (Volume 7 pg93) for a photo of Varqá, Ruhu'lláh and their two companions.
    		• Yazd; Tihran; Iran Varqa; Varqa, Mirza Ali-Muhammad; Varqa, Ruhullah; In Memoriam; Apostles of Bahaullah; Hands of the Cause; Hands of the Cause, referred to as such by Abdul-Baha; Hands of the Cause, Appointments; Hands of the Cause, Births and deaths; Births and deaths; Hands of the Cause, Activities; Persecution, Iran; Persecution, Deaths; Persecution
    1896. 21 Jul Hájí Muhammad Sádiq was stabbed to death in Turbat-i-Haydarí. [BW18:384] Turbat-i-Haydari; Iran Haji Muhammad Sadiq; Persecution, Iran; Persecution, Deaths; Persecution
    1896. 24 Jul Four Bahá'ís were executed in Turbat-i-Haydarí on the order of the mujtahid. [BW18:384; BBR405]
  • BBRXXIX says the four Bahá'ís were martyred in August.
  • These four together with Hájí Muhammad Sádiq are known as the Shuhadáy-i-Khamsih (Five Martyrs). [GPB296]
  • Their martyrdom was the result of the assassination of the Sháh, for which the Bahá'ís were erroneously blamed. [GPB296]
  • For Western accounts of the episode see BBR405–6.
    		•  Turbat-i-Haydari; Iran Haji Muhammad Sadiq; Persecution, Iran; Persecution, Deaths; Persecution; Assassinations; Nasirid-Din Shah
    1896 Nov Mírzá Muhammad-`Alí sent letters with misleading statements and calumnies against `Abdu'l-Bahá, thus making widely known his Covenant-breaking activities. `Abdu'l-Bahá could no longer conceal his unfaithfulness. [CB151, 178 SDH128-129; MBBA77] Akka Mirza Muhammad Ali; Covenant-breakers; Abdul-Baha, Life of
    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
    1897 (In the year) The passing of Hand of the Cause of God Shaykh Muhammad-Ridáy-i-Yazdí (Mullá Ridá) while incarcerated in the Síyáh-Cháh. [RoB2p84-91; Bahaipedia; Wikipedia]
  • He was born in Muhammad-Ábád in the province of Yazd into a well-known family in about 1814. He was provided a good education and he became a divine known for his piety, eloquence and courage.
  • Mullá Ridá became a follower of the Báb in the early days of the Revelation. He recognized Bahá'u'lláh as the Promised One of the Bayan some time after 1855 upon reading Qasídiy-i-Varqá'íyyih, "Ode of the Dove". (Bahá'u'lláh had composed this ode while still in Sulaymáníyyih.)
  • He was a fearless teacher who was outspoken and often suffered imprisonment and torture. "Other than seventeen-year-old Badí, no one has surpassed Mullá Ridá's unusual power of endurance. The rare combination of endurance, eloquence, courage and humour made him that unique hero who illuminated the pages of the history of the Bahá'í Faith." [Extract from a Persian book called Masabih-i-Hidayat, Volume I by Azizu'llah-i-Sulaymani]
  • In one story of his courage in teaching and his endurance in withstanding abuse, he was found to be picking his teeth while being bastinadoed and, in another, while a elderly man he withstood a brutal flogging on his bare back in the prison yard. A witness to this flogging, Ghulám-Ridá Khán, a notable of Tehran who happened to be imprisoned at the same time, became a believer upon seeing his steadfastness under the lashing. [RoB1p84-91, EB89-111, LoF21-27]
  • 'Abdu'l-Bahá referred to a few of the believers posthumously as being Hands of the Cause (see MF5 and BW14p446) Adib Taherzadeh points out that "since there are one or two others by the same name (Shaykh-Ridáy-i-Yazdí) it is not possible to identify him. However, some believe strongly that he is Mullá Muhammad-i-Ridáy-i-Muhammmad-Ábádí. [RoB4p186n]
    		• Muhammadabad; Yazd; Tihran; Iran Mulla Rida; In Memoriam; Hands of the Cause; Hands of the Cause, Births and deaths; Births and deaths; Hands of the Cause, Activities; Siyah Chal (Black Pit); Bahaullah, Writings of; Hands of the Cause, referred to as such by Abdul-Baha; Shaykh Muhammad-Riday-i-Yazdi; Mulla Muhammad-i-Riday-i-Muhammmad-Ábadi; Hands of the Cause, referred to as such by Abdul-Baha; Hands of the Cause, Appointments; Hands of the Cause, Births and deaths; Births and deaths; Persecution, Iran
    1897 (In the year) Hájí Mírzá Muhammad-`Alí, the first Bahá'í to have settled China, died in Bombay on his way back to Shíráz. [PH24]
  • He lived in China from 1962 until 1868. He moved to Hong Kong in 1970 and was joined by his brother Haji Mirza Muhammad Husayn (Haji Mirza Buzurg) where they established a trading company. The brothers stayed in Hong Kong until 1897. [Video Early history of the Bahá'í Faith in China 2min56sec]
    		•  China; Mumbai (Bombay); India Haji Mirza Muhammad-Ali (Afnan); Afnan; In Memoriam; Births and deaths
    1897. 26 Mar From the time of the passing of Bahá'u'lláh, Abdu'l-Bahá endured significant family opposition to His authority and position as the Centre of the Covenant. For several years He had worked to contain the news of these defections and to prevent any word of them from reaching other Bahá'í communities. By 1896-7 the Bahá'ís of Egypt had heard enough of the details that when Mirza Habibu'llah Afnan was going on a pilgrimage, they asked him to learn as much as he could. To his great shock, the Afnan soon apprised that indeed Abdu'l-Bahá's brothers and the majority of his family had arisen against him in rebellion. They accused Him of claiming to be a manifestation Himself and for the mistreatment of the break-away part of the family. As instructed by 'Abdul-Bahá, he, on his return to Egypt, informed the Bahá'í community of the situation. Mirza Abu'l-Fadl found this hard to accept in view of Bahá'u'lláh instructions regarding the treatment of the Holy Family after His passing. Therefore, he wrote to Abdu'l-Bahá to confirm the truth of this news and received in response a lengthy tablet that has been called The First Thousand-Verse Tablet. [‘Abdu’l-Baha’s First Thousand-Verse Tablet: History and Provisional Translation by Ahang Rabbani and Khazeh Fananapazir]

    In the Tablet He described how He had suffered from the activities of both "the waverers and the rebellious" from among the family and associates. They had deployed others to undermine the authority of 'Abdu'l-Bahá in Persia (where Jamál-i- Burújirdí was foremost among the Covenant-breakers.) and in other lands and even used the name of steadfast believers to disseminate their messages to undermine His authority. Up until this time 'Abdu'l-Bahá had spent considerable effort in trying to contain the news of their activities and had amassed considerable debt in trying to appease their demands.

    To compound 'Abdu'l-Bahá's woes and difficulties, in addition to opposition from within the Faith, the Azalis were active, particularly in Persia. Opposition also came from the Ottoman government in Istanbul, the local authorities and from the Islam and possibly the Christian communities in Akka. iiiii

  • Sometime later, in 1315 AH (which commenced on 2 June 1897), a similar tablet of the same name was composed by ‘Abdu’l-Bahá for Mirza Jalíl Khu’í, a coppersmith who lived in the province of Adhirbayjan. He had been influenced by Jamál-i- Burújirdí and had been appointed as his agent in that country. Khu’í had also received correspondence from Muhammad-'Alí. The tablet was read to Khu’i but a copy not given to him at ‘Abdu’l-Bahá’s instruction. Scholars have labelled this as the Second Thousand-Verse Tablet. [Tablet of Splendors (Lawh-i-Ishráqát): Tablet study outline; CoBp148-9, 157, 158, 229]
  • See how this Tablet became the source of the undoing of Mírzá Muhammad-Ali and Majdu'd-Dín in their plot to deceive the governor of Syria in Damascus, Názim Páshá, into believing that 'Abdu'l-Bahá was planning an insurrection. [CoB226-230]
    		• Akka; Iran; Adharbayjan; Egypt; Cairo Covenant-breakers; Abdul-Baha, Writings and talks of; Thousand-Verse Tablet; Khalil-i-Khui; Jamal-i-Burujirdi; Mirza Abul-Fadl Gulpaygani; Mirza Muhammad Ali
    1897. 30 May The Covenant-breakers living at Bahji, realized that Mírzá Àqá Ján would be useful to them in their plot to undermine the authority of 'Abdu'l-Bahá. They sent a letter to him purportedly from the Bahá'ís in Iran requesting that he assume leadership. Mírzá Àqá Ján arranged for a feast to be held at the Shrine of Bahá'u'lláh on the fifth anniversary of His passing when he planned to announce his intention to the assembled followers. The Covenant-breakers, anticipating that his announcement would cause a disturbance, bribed a local official to have men on hand to take charge of the scene and to discredit 'Abdu'l-Bahá in the process. They had hope that He would be banished and they would be left in complete control of the Shrine. The disturbance did not happen as planned; the the result was that Mírzá Àqá Ján had openly thrown in his lot with the Covenant-breakers. They arranged for him to live in the Shrine until his death in 1901. During this time 'Abdu'l-Bahá and the faithful followers did not enter the Shrine but rather observed their devotions outside. [CoB184-189; MBBA84-90] Bahji Mirza Aqa Jan; Mirza Muhammad Ali; Covenant-breakers
    1896-1897 In a gathering in Akka, 'Abdu'l-Bahá informed the friends of the threats of Siyyid Jamalud-Din-i-Afghani, a sometimes collaborator with Sultán 'Abdu'l-Maníd and an inveterate enemy of the Faith. He had vision of a pan-Islamic Ottoman state with the Sultan as the head of all Muslims. A short time after `Abdu’l-Bahá had spoken about him, a small growth appeared on the Siyyid’s tongue. The Sultan’s special physician was sent to attend him. In a number of operations, his tongue was cut several times until none was left and, soon after, he died. This was the end of a person whose tongue had spoken presumptuously towards the Cause of God and had committed such slander and calumny against the Faith. He has been called the "Protagonist of Pan-Islamism".
  • MBBA158 says his death occurred in 1901 or a short time after. In fact he died in March 1897. Two Azalis who had been associated with him, Shaykh Ahmad and Mírzá Áqá Khan, were caught up in his intrigues to rid Persia of its monarchy and were executed in Tabriz on the 15th of July, 1896 by the then Crown Prince Muhammad-'Alí Mirzá. [EGB23-28]
    		•  Akka; Tabriz; Iran Jamalud-Din-i-Afghani; Covenant-breakers; Muhammad-Ali Shah
    1898. 9 Feb Hájí Muhammad-i-Turk was shot, beaten and then burned to death in a main street in Mashhad by four religious students. [BBRXXX, 406; BW18:384]
  • For Western accounts of the episode see BBR406–17.
    		•  Mashhad Haji Muhammad-i-Turk
    1900 8 Mar At a meeting in Kenosha, Kheiralla publicly announced his doubts about `Abdu'l-Bahá's leadership of the Bahá'í community. He also said that 'Abdu'l-Bahá was not the return of Christ has be had been teaching. [BFA1:XXIX; SBBH1:96; SBBH2:117; SBBH1p96]
  • He he had allied himself with Muhammad-`Alí. [SSBH1:96]
  • The Bahá'ís effectively divided into two camps. There had been two to three thousand believers in North America in 1900, by 1902, 1,700 had left the Faith leaving six or seven hundred of whom three hundred were "Behaists" and the rest "Abbasites" or "Behais" (followers of 'Abdu'l-Bahá). By 1906 the US Census of Religions reported that the number of Bahá'ís had risen to 1,280 and the "Behaists" numbered on forty. The Kenosha Behaists continued to exist until the early 1950s. [SSBH1:96-97; WOB82; SBBH14p7] To counter the effects of this, Abdu'l-Baha, in 1900 and 1901, sent teachers to America who were completely loyal to the Center of the Covenant and well-informed on the teachings of Baha'u'llah. They were Mirza Abu'l-Fad1 and Mirza Asad'u'llah. Mr. Chase wrote, with these teachers came the first opportunity for a correct and intimate knowledge of the true Bahá'í teachings...rather than psychic and occult experiments...Many persons who had conceived views imbued with imaginations and superstitions fell away from the Cause, but those who remained discovered such spiritual light,...and power in the teachings, that they were deeply confirmed in their belief, and clung to it.. ." [from a short paper entitled 'A Brief History of the American Development of the Bahá'í Movement,' printed in Star of the West, Volume V, number 17.]
  • For the changes to the Bahá'í community as a result of this schism see SSBH1:96–9 and SSBH2:117–20.
    		•  Kenosha; Wisconsin; United States Ibrahim George Kheiralla; Mirza Muhammad Ali; Covenant-breakers
    1901 (approx 4 yrs after ascension of Bahá'u'lláh) 'Aqá Jamál Burújirdí had been a member of the Islamic clergy in Burujerd and was widely known and revered across Iran as a gifted teacher of the Faith. He was a proud and egotistical man but during the lifetime of Bahá'u'lláh, he received much praise and various honorary titles such as Ismu'lláh'u'l-Jamál (The Name of God Jamál) due to his many services. During his visit to 'Akká following the passing of Bahá'u'lláh he made contact with Mírzá Muhammad-Alí with the goal of securing a prominent place in the administration of the faith under his leadership, all the while feigning loyalty to 'Abdu'l-Bahá.
  • In God Passes By p247-248 Shoghi Effendi says of Mírzá Muhammad-Alí and those who tried to assist him in his nefarious efforts, "Closely-knit by one common wish and purpose; indefatigable in their efforts; assured of the backing of the powerful and perfidious Jamál-i-Burújirdí and his henchmen, Ḥájí Ḥusayn-i-Káshí, Khalíl-i-Khú’í and Jalíl-i-Tabrízí who had espoused their cause; linked by a vast system of correspondence with every center and individual they could reach; seconded in their labours by emissaries whom they dispatched to Persia, ‘Iráq, India and Egypt; emboldened in their designs by the attitude of officials whom they bribed or seduced, these repudiators of a divinely-established Covenant arose, as one man, to launch a campaign of abuse and vilification which compared in virulence with the infamous accusations which Mírzá Yaḥyá and Siyyid Muḥammad had jointly levelled at Bahá’u’lláh."
  • He was publically unmasked after the Covenant-breakers printed letters with falsehoods and misleading statements. believed to be about four years after the ascension of Bahá'u'lláh. He became known in the Bahá'í community as "Hyena" or "Old Hyena" (pír-i-kaftár). He died in poverty and disgrace in Iran. The date of his death is not known. [M9YA6-7, 432, RoB2p118-9, 264-267, MMoB104-105, CB165-166, 209-15, Biographies of Jamal-i-Burujirdi]
  • Shogi Effendi described 'Aqá Jamál Burújirdí as being "Mírzá Muhammad-'Alí's tablet lieutenant in Persia, "all trey to a fatal an loathsome disease". ]GPB319]
  • He was the recipient of many tablets from both Bahá'u'lláh and 'Abdu'l-Bahá, one of which can be found in Gleanings from the Writings of Bahá'u'lláh p5-9 and a more complete provisional translation of the original tablet can be found here.
  • See also Tablet to Jamal-i-Burujirdi by Bahá'u'lláh translated by Khazeh Fananapazir.
  • See ARG168 for mention of him relation to a refutation he received from Fádil-i-Shirází.
    		• Borujerd; Iran Jamal-i-Burujirdi; Covenant-breakers; Haji Husayn-i-Kashi; Khalil-i-Khui; Jalil-i-Tabrizi; Names and titles; Fadil-i-Shirazi (Shaykh Muhammad Ibrahim)
    1901 20 Aug Sultán `Abdu'l-Hamíd re-imposed the restrictions confining `Abdu'l-Bahá and His brothers within the walls of `Akká. [AB94; CB226–7; DH67–8; GBP264]
  • This was the result of mischief stirred up by Mírzá Muhammad-`Alí. [AB92–5; CB227; GBP264]
  • See as well An Epistle to the Bahá'í World by Mirza Badi'u'llah, page 18.
  • `Abdu'l-Bahá was subjected to long interviews and detailed questioning. [AB95; GPB2645]
  • For the continued mischief and false allegations of the Covenant-breakers see CB227–30 and GBP265–7.
  • `Abdu'l-Bahá suspended the visits of the pilgrims for a time. [GBP267]
  • He directed that all the Bahá'í writings in the possession of His family and secretaries be transferred to Egypt and has His mail redirected through an agent in Egypt. [GBP267]
  • For the work of `Abdu'l-Bahá whilst in confinement 1901–8 see CB231–44 and GBP267–9.
    		•  Akka; Egypt Sultan Abdul-Hamid; Mirza Muhammad Ali; Covenant-breakers; Abdul-Baha, Life of; Abdul-Baha, Basic timeline; Pilgrims; Pilgrimage; - Basic timeline, Expanded; Badiullah
    1902 28 Nov Construction began on the Mashriqu'l-Adhkár of `Ishqábád with the laying of its cornerstone. [BFA2:116-17]
  • BBRXXX says this was 12 December. The discrepancy may lie in the use of two different calendars.
  • The foundation stone was laid in the presence of General Subotich, governor-general of Turkistan. [BFA2:116–17; GPB300; see discussion of Krupatkin vs Subotich in The City of Love: Ishqábád and the Institution of the Mashriqu'l-Adhkár by Bruce Whitmore] Also see BBR442-443 for the account of a Russian official, A D Kalmykov who says it was General Subotich.
  • `Abdu'l-Bahá commissioned Hájí Mírzá Muhammad-Taqí, the Vakílu'd-Dawlih, son of Hájí Siyyid Muhammad, the uncle of the Báb for whom Bahá'u'lláh had revealed The Kitáb-i-Íqán, to be in charge of the project. He largely paid for it. [AB109]
  • `Abdu'l-Bahá Himself delineated the general design and a Russian architect, Volkov, planned and executed the details of the construction. [AB109–10; Universal House of Justice 20 June 1991 para 8]
  • A meeting hall and some of its dependencies had been built before 1900.
  • The dependencies included two Bahá'í schools, a travellers' hostel, a medical dispensary and Hazíratu'l-Quds. [BBD122; BBR442; BBRSM:91]
  • For a Western account of this see BBR442–3.
  • See jacket of BBR for a photograph of work on the Temple.
  • See the message of the Universal House of Justice dated 1 August, 2014 for more on the Mashriqu'l-Adhkár in `Ishqábád.
    • Specifics
      Location: In the heart of the city of `Ishqábád
      Foundation Stone: Late 1902 by General Subotich, the governor-general of Turkistan who had been delegated by the Czar to represent him.
      Construction Period: Initial step had been undertaken during the lifetime of Bahá’u’lláh. Superstructure: 1902 – 1907. External Ornamentation: 1919
      Site Dedication: No record of a dedication ceremony on completion of the building can be found although the external ornamentation was completed in 1919 it is probable that the building had been in use for some years by this time.
      Architects: `Abdu'l-Bahá Himself delineated the general design. More specific design was by Ustad Ali-Akbar-i-Banna and a Russian architect, Volkov, planned and executed the details of the construction under the supervision of Hájí Mírzá Muhammad-Taqí, the son of Hájí Siyyid Muhammad, the uncle of the Báb for whom Bahá'u'lláh had revealed The Kitáb-i-Íqán. [AB109]
      Seating:
      Dimensions:
      Cost:
      Dependencies: two Bahá'í schools, a travellers' hostel, a medical dispensary and Hazíratu'l-Quds
      Expropriation:1928
      Lease period: – 1938
      Seizure; the building was turned into an art gallery
      Earthquake: 1948
      Demolition: August 1963 the Universal House of Justice announced that it had been demolished by the authorities and the site cleared.
      References: AB109, BW14p479-481, GPB300-301, CEBF236, EB266-268, MF126-128
    		 Ishqabad; Turkmenistan Mashriqul-Adhkar (House of Worship); Mashriqul-Adhkar, Quick facts; Mashriqul-Adhkar, Ishqabad; Mashriqul-Adhkar, Dependencies of; Mashriqul-Adhkar, Design; Architecture; Architects; Foundation stones and groundbreaking; General Subotich; Krupatkin; Haji Muhammad-Taqi Afnan (Vakilud-Dawlih); Afnan; Bab, Family of; Haji Siyyid Muhammad; Ustad Ali-Akbar-i-Banna; Volkov; Haziratul-Quds; Bahai schools; - Basic timeline, Expanded; Abdul-Baha, Life of
    1903 Feb Mírzá Badí'u'lláh, the fourth surviving son of Bahá'u'lláh, wrote to the Bahá'ís announcing his break with Muhammad-`Alí and giving his loyalty to `Abdu'l-Bahá. [AB102; GPB264]
  • His letter gave details of the plots of Muhammad-`Alí against `Abdu'l-Bahá. [GPB264]
  • With him came Covenant-breaker Siyyid 'Alí Afnan.
  • His letter entitled An Epistle to the Bahá'í World was translated by Ameen Fareed and published in Chicago by the Bahá'í Publishing Society in 1907. [BEL7.106]
  • The document is important because reference was made to it in 'Abdu'l-Bahá's Will and Testament.

    "What deviation can be greater than breaking the Covenant of God! What deviation can be greater than interpolating and falsifying the words and verses of the Sacred Text, even as testified and declared by Badi'u'llah!"

    "...Ye know well what the hands of the Center of Sedition, Mirza Muhammad `Ali, and his associates have wrought. Among his doings, one of them is the corruption of the Sacred Text whereof ye are all aware, the Lord be praised, and know that it is evident, proven and confirmed by the testimony of his brother, Mirza Badi'u'llah, whose confession is written in his own handwriting, beareth his seal, is printed and spread abroad..."

    This reconciliation was short-lived. Badi'u'llah continued to plot unrepentantly against Abdu'l-Bahá and later, against Shoghi Effendi until his death in Israel 1950. [AB102] Again from the Will and Testament of 'Abdu'l-Bahá...

    "Gracious God! After Mirza Badi'u'llah had declared in his own handwriting that this man (Muhammad `Ali) had broken the Covenant and had proclaimed his falsification of the Holy Text, he realized that to return to the True Faith and pay allegiance to the Covenant and Testament would in no wise promote his selfish desires. He thus repented and regretted the thing he had done and attempted privily to gather in his printed confessions, plotted darkly with the Center of Sedition against me and informed him daily of all the happenings within my household. He has even taken a leading part in the mischievous deeds that have of late been committed. Praise be to God affairs recovered their former stability and the loved ones obtained peace. but ever since the day he entered again into our midst, he began afresh to sow the seeds of sore sedition. Some of his machinations and intrigues will be recorded in a separate leaflet."

    		• Akka Mirza Badiullah; Mirza Muhammad Ali; Covenant-breakers
    1904 (In the year) Through the year the Covenant-breakers plotted until the friendly governor of `Akká was replaced by one hostile to `Abdu'l-Bahá. Mírzá Muhammad-`Alí stirred up opposition in certain elements of the population. [AB111; CB232]
  • Newspapers in Egypt and in Syria wrote false reports about `Abdu'l-Bahá. [AB111; CB232]
  • Mírzá Muhammad-`Alí drew up an official indictment against `Abdu'l-Bahá full of false accusations. [AB112; CB232; MBBA82-83]
  • These actions resulted in the arrival of the first Commission of Inquiry, sent by Sultán `Abdu'l-Hamíd. [AB112; CB233]
  • The Commission summoned `Abdu'l-Bahá to answer the accusations levelled against Him and upon receiving His replies, the inquiry collapsed. [AB113–14; CB233]
    		•  Haifa; Akka; Istanbul (Constantinople); Turkey Mirza Muhammad Ali; Covenant-breakers; Commission of Inquiry; Sultan Abdul-Hamid; Abdul-Baha, Life of; Abdul-Baha, Basic timeline; - Basic timeline, Expanded
    1905 (In the year) Muhammad-'Alí sent his eldest son Shu'á'u'lláh to North America as his representative. It would appear that he did not work with Kheiralla but rather aligned himself with the group of Behaists in Kenosha. [BFA1p180; GPB319]
  • He was the editor of the Behai Quarterly, a periodical published seven times from the Spring of 1934 to 1936 published from 7534 Twenty-sixth Ave in Kenosha. [BFA1p180; AB527n60]
  • When the Master visited Los Angeles in October of 1912 he was living in Pasadena and became a cause of grief for 'Abdu'l-Bahá through his machinations. [MD340-341]
  • It is believed that he stayed in North America until the 1930s or 1940s. [BFA1p180]
    		• Kenosha Covenant-breakers; Muhammad-Ali; Shuaullah
    1905 (In the year or later) Following the dispatch of his eldest son Shu'áu'lláh to North America, Muhammad-'Ali sent Mírzá Ghulámu'lláh, son of Áqá Muhammad-Javád-i-Qazvíní, one of the most inveterate adversaries of 'Abdu'l-Bahá. Enroute he Ghlámu'lláh visited Professor E G Browne at Cambridge. [AB86]
  • Áqá Muhammad-Javád-i-Qazvíní was with Bahá'u'lláh in Baghdad and went to Adrianople some years later to be of service to Him. He was exiled to Akká and served by transcribing Writings. After the passing of Bahá'u'lláh he became an adversary of 'Abdu'l-Bahá and attacked him in his venomous writings. [CoB165; GPB319]
    		•  Cambridge; United Kingdom Covenant-breakers; Shuaullah; Muhammad Ali; Ghulamullah; Aqa Muhammad Javiad Qazyini
    1907 19 Jan The accession of Muhammad-`Alí Sháh to the throne of Iran. He reigned until 1909. He attempted to rescind the constitution and abolish parliamentary government. After several disputes with the members of the Majlis in June, 1908 he bombed the Majlis building, arrested many of the deputies and closed down the assembly. In July 1909 constitutional forces deposed him and he went into exile in Russia from where he attempted to regain his throne. [BBR354, 482, AY218]
  • The Bahá'í community received some measure of protection under this regime. [BBRSM:97–8]
    		•  Iran Muhammad-Ali Shah; Shahs; Shahs, Throne changes; Qajar dynasty; History (general); Iran, General history; Persecution
    1908 Jun Muhammad-`Alí Sháh undertook a successful coup d'état in Iran and abolished the Constitution. [BBR369] Iran Muhammad-Ali Shah; Shahs; Shahs, Throne changes; Qajar dynasty; Iranian Constitution; Constitutions; History (general); Iran, General history
    1909 27 Apr `Abdu'l-Hamid II was deposed. [BBR486]

    Sultan 'Abdu'l-Hamid II lived from 1842 to 1918) and reigned from 1876 to 1909. During his reign large portions of the Ottoman Empire were lost. Following his defeat in the war with Russia in 1878, Tunisia was occupied by France (1881), and Egypt was controlled by Britain (1882). In 1897, the Empire was forced by the Europeans to recognize the autonomy of Crete. The Sultán ruled as a despot, and brutally repressed the Armenians between 1894-6. In 1908, due to the lack of support among the army and the rise of the Young Turks, 'Abdu'l-Hamid was forced re-enact the Constitution of 1876 which he had suspended earlier, and which, for the first time in an Islámic state, defined the rights of both the ruler and his subjects. He was ultimately deposed when he attempted to plot a counterrevolution against the Young Turks and was exiled to Salonika, where he died in disgrace.

  • See AY189-191 for a description of his riches and his last years. He died in January of 1918.
  • Accession of Muhammad (-Rishád) V [BBR486]

    The last Ottoman Sultán, Muhammad VI, was deposed and was succeeded briefly by a cousin, but in 1924, the caliphate was abolished by Ataturk. The seat of the Caliphate had been located in Istanbul since 1517. [ALM3; PDC98-102]

    		•  Istanbul (Constantinople); Turkey Abdul-Hamid II; Sultans; Muhammad-Rishad VI; Armenian genocide; Caliphate; Ottoman Empire; History (general)
    1909 16 Jul After an armed revolt, Muhammad-`Alí Sháh abdicated and the Iranian Constitution was resurrected. [BBR354, 482; Wikipedia]
  • The country soon deteriorated and anarchy prevailed. It was effectively partitioned into two spheres of influence, British and Russian. [BBRSM:87]
    		•  Iran Muhammad-Ali Shah; Qajar dynasty; Iranian Constitution
    1911 Aug Hájí Muhammad-Taqí Afnán, Vakílu'd-Dawlih, the cousin of the Báb largely responsible for the building of the House of Worship in `Ishqábád, was buried in the newly acquired Bahá'í cemetery in Haifa, the earliest recorded burial in the cemetery. [BBD51; DH182]
  • He was appointed as one of the Apostles of Bahá'u'lláh.
    		•  Haifa In Memoriam; Haji Muhammad-Taqi Afnan (Vakilud-Dawlih); Afnan; Bab, Family of; Cemeteries and graves; Mashriqul-Adhkar, Ishqabad; Firsts, Other; Apostles of Bahaullah
    1911 23 Aug 'Abdu'l-Bahá went for a carriage ride in the nearby hills. ["With 'Abdu'l-Bahá in Switzerland" by Juliet Thompson, SoW Vol 2 no 14 (Nov 23, 1911) p9-13, ABF15]
  • Later that day, by chance, 'Abdu'l-Bahá encountered the Persian prince, Sultán-Mas'ud Mírzá Zillu's-Sultán (1850-1918), the eldest son of Násirid-/dín Sháh, (1850-1918) in the Parc Hotel. He was in voluntary exile in Europe accompanied by his four sons. At various times, he had been the governor or governor-general of various provinces in Iran from 1862 to 1907 and had persecuted the Bahá'ís zealously. He was responsible for ratifying the execution of the King of Martyrs and the Beloved of Martyrs in 1879. Upon meeting 'Abdu'l-Bahá he presented his excuses but 'Abdu'l-Bahá forgave him by saying "All those things are in the past. Never think of them again." [DJT172-3, ABF17; ABW411]
  • Annie Boylan arrived in Thonon-les-Bains from America by way of Lausanne. 'Abdu'l-Bahá is reported to have told her that the building of the Shrine of the Báb was the fulfillment of the prophecy that "the Lord would come and rebuild the temple that had been torn down". He added that the Tomb of the Báb and that of Bahá'u'lláh were considered the first Mashriqu’l-Adhkar. [SoW vol 11. no. 1 (March 21, 1920) p1-15, ABF18] iiiii
    • Annie Boylan had been on pilgrimage in October of 1908. [WMSH60]
    .
    		• Thonon-les-Bains; France; Isfahan; Iran Abdul-Baha, First Western tour; Zillus-Sultan; Annie Boylan; Mirza Muhammad-Hasan (King of Martyrs); Mirza Muhammad-Husayn (Beloved of Martyrs); King of Martyrs and Beloved of Martyrs; Persecution, Iran; Persecution, Deaths; Persecution, Other; Persecution
    1911 22 Aug - 3 Sep `Abdu'l-Bahá took up residence at Thonon-les-Bains on Lake Leman (Lake Geneva). [AB140; GPB280; SBR219]
  • While there He encountered Zillu's-Sultán, the eldest son of the Sháh of the time, Násirid-Dín Sháh. It was he who had ratified the execution of the King of Martyrs and the Beloved of Martyrs and at least 100 others. The whole family was in exile in Geneva at this time. 'Abdu'l-Bahá was very courteous to this man who had been such an inveterate enemy of the Cause. [DJT172, AY19, GPB201] .
  • The Master sent for Juliet Thompson who had been waiting in London for His permission to join Him.
  • During His stay he had a visit from Annie Boylan, a member of the New York community that was experiencing disharmony. Unaware of Bahá'í election procedures, a group that was unhappy with the disunity and ineffectiveness of the Council had organized a vote to be rid of several of its Council members. 'Abdu'l-Bahá had written to the community a short time before recommending that the Council be expanded from 9 to 27 members so that all factions could be represented. He also recommended that women be included on the Council and that the name be changed to "the Spiritual Assembly of the Bahá'ís of New York". This apparently addressed the problem of disunity because the New York community went on to contribute significantly to the progress of the Faith on a national level. [DJT181, BFA2p338]
  • Horace Holley, who lived at Quattro Torri, Siena, Italy at the time, along with his wife Bertha Herbert and baby daughter Hertha, visited 'Abdu'l-Bahá on the 29th and 30th of August. Please see his Religion for Mankind p 232-237 for a pen portrait of 'Abdu'l-Bahá.
  • He met with Elizabeth Stewart and Lillian Kappes who were on their way to Tehran. [find reference]
  • It would appear that He returned to Marseilles and travelled to London by sea. [SCU22-23]
    		•  Thonon-les-Bains; Lake Leman; Marseilles; France; Switzerland; Italy; London; United Kingdom; New York; United States Abdul-Baha, Travels of; Abdul-Baha, First Western tour; Board of Council; Spiritual Assemblies; Unity; Zillus-Sultan; Persecution; Mirza Muhammad-Hasan (King of Martyrs); Mirza Muhammad-Husayn (Beloved of Martyrs); King of Martyrs and Beloved of Martyrs; Juliet Thompson; Horace Holley; Elizabeth Stewart; Lillian Kappes; Ships
    1911 15 Oct In the morning 'Abdu'l-Bahá gave a talk at His apartment at #4 Avenue de Camoens. During the talk Muhammad Qazvíní and Siyyid Hasan Taqízásih entered the room. The former had written an introduction for and was the force behind the publication of Kitáb-i-Nuqtatu'l-Káf, a book that supposedly was an early history of the Faith but in reality was heavily biased to the the views of Mírzá Yahya. 'Abdu'l-Bahá had had Mírzá Abdu'l-Fadl write a refutation to the book. Both men had additional dinner engagements with 'Abdu'l-Bahá during His visit. ['Abdu'l-Bahá's Meetings with Two Prominent Iranians, World Order, Fall 1998 Vol 30, no 1 pp35-46, ABF71-76]
  • In the afternoon all were invited to meet Him at #22 rue Ledru- Rollin pré-Saint-Germais-sur-Seine outside the walls of Paris. The purpose was to visit a project run by Mons. V. Ponsonaille and his wife to provide some comfort to the poor children in an underprividged quarter of the city. For an account of this event see Glimpses of Abdul'Bahá in Paris by Alice Beede.[ABF76-79; SYH45]
    		• Paris; France Abdul-Baha, Travels of; Abdul-Baha, First Western tour; Kitab-i-Nuqtatul-Kaf; Criticism and apologetics; Mirza Abul-Fadl Gulpaygani; Muhammad Qazvini; Siyyid Hasan Taqizasih
    1912 (In the year) Birth of `Alí Muhammad Varqá, Hand of the Cause of God, in Tihrán. Tihran; Iran Varqa, Ali-Muhammad; Hands of the Cause; Hands of the Cause, Births and deaths; Births and deaths; Varqa
    1913 15 Jan `Abdu'l-Bahá traveled to Bristol and stayed at the Clifton Guest House which belonged to Mr and Mrs Tudor-Pole. He was accompanied by the Persian ambassador, Dúst-Muhammad Khán. In the evening He addressed a meeting in the Guest House with 120 people in attendence. [AB369; Some Sacred Spaces in the United Kingdom Slides 2-21] Bristol; United Kingdom Abdul-Baha, Travels of; Abdul-Baha, Second Western tour; Wellesley Tudor Pole; Dust-Muhammad Khan
    1915 May A third international peace conference was planned by the Central Organization for a Durable Peace in The Hague and to this end, they put out a request for interested specialists to participate. Two Bahá'ís in Tehran, Ahmad Yazdáni and 'Alí Muhammad 'Ibn-i-Asdaq, drew 'Abdu'l-Bahá's attention to the organization's invitation. The Hague; Netherlands International Peace Conferences; Central Organization for a Durable Peace; Lawh-i-Hague (Tablet to The Hague); Ibn-i-Asdaq (Mirza Ali-Muhammad); Peace
    1917 (in the year) The passing of Hand of the Cause of God Hájí Mírzá Muhammad-Taqíy-i-Abharí (Ibn-i-Abhar). He was born in 1853/4 in Abhar.
  • For four years he suffered in Síyáh-Chál wearing the very same chains as Bahá’u’lláh had worn in 1852.
  • On being informed that the friends in Tihrán had arranged to observe the commandment of the Mashriqu'l-Adhkár, Bahá'u'lláh revealed, in one of His Tablets to Ibn-i-Asdaq (later named as a Hand of the Cause), the following well known Words:
      Blessed is the spot, and the house, and the place, and the city, and the heart, and the mountain, and the refuge, and the cave, and the valley, and the land, and the sea, and the island, and the meadow where mention of God hath been made, and His praise glorified. -Bahá’u’lláh
    [Some Bahai Sacred Spaces for Community, Slide presentation by the UK Community, Slide #74]
  • His services during the time of the Master included teaching journeys through Persia, the Caucasus and India. He also made some eleven journeys to the Holy Land with the permission of ‘Abdu’l-Bahá.
  • A special service rendered by Ibn-i-Abhar was the promotion of the education of women. He and his wife played an important part in the advancement of women in Persian society.
  • In 1886 Bahá’u’lláh appointed him a Hand of the Cause. He died in 1917. [LoF13-16, BBD114, EB268; Bahaipedia]
  • Shoghi Effendi designated him as an Apostle of Bahá'u'lláh. [LoF12]
    		•  Abhar; Tihran; Iran; Caucasus; India Hands appointed by Bahaullah; Hands of the Cause; Hands of the Cause, Activities; Hands of the Cause, Births and deaths; Births and deaths; In Memoriam; Ibn-i-Abhar (Mulla Muhammad Taqi); Siyah Chal (Black Pit); Chains; Women; Blessed is the spot; Apostles of Bahaullah
    1919 17 Dec Due to the difficulty of communication during the war there was a long delay before the invitation was delivered to the Holy Land.`Abdu'l-Bahá immediately responded to the invitation and wrote the Tablet to the Central Organization for a Durable Peace. He asked Ahmad Yazdáni and 'Alí Muhammad 'Ibn-i-Asdaq to come to Haifa to deliver the Tablet on His behalf. In May of 1920, they departed Haifa for Rotterdam. Upon arrival, they took a train to The Hague and delivered the Tablet on the 17th of May. Haifa; The Hague; Netherlands Abdul-Baha, Writings and talks of; Abdul-Baha, Life of; Lawh-i-Hague (Tablet to The Hague); Ibn-i-Asdaq (Mirza Ali-Muhammad); Peace; World peace (general); - Basic timeline, Expanded; Abdul-Baha, Basic timeline; Central Organization for a Durable Peace
    1920. 17 May The Tablet to the Central Organization for a Durable Peace was delivered to the Executive Comittee in The Hague.

    Ahmad Yazdáni and 'Alí Muhammad 'Ibn-i-Asdaq learned that the Central Organization had been all but dissolved and that the Executive Committee's objective, to hold a third peace conference, had been surpassed by their country's membership in the recently formed League of Nations in Geneva. [AB438; BBD1 15; GPB308; EB176]

  • See also The Journey of 'Abdu'l-Bahá's Tablet to The Hague. It is a photographic chronology by Jelle and Adib de Vries of the Netherlands.
  • See BWNS1378 and BWNS1431.
  • It was printed in the Star of the West Vol 11 No 8 1 August 1920.

    On the 12th of June, the Executive Committee of the Central Organization for a Durable Peace in The Hague responded to 'Abdu'l-Bahá's Tablet. Ahmad Yazdani immediately forwarded it to Haifa.

    		• Haifa; The Hague; Netherlands Abdul-Baha, Writings and talks of; Abdul-Baha, Life of; Lawh-i-Hague (Tablet to The Hague); Ibn-i-Asdaq (Mirza Ali-Muhammad); Peace; World peace (general); - Basic timeline, Expanded; Abdul-Baha, Basic timeline; Central Organization for a Durable Peace
    1920 Sep The tombs of the King of Martyrs and the Beloved of Martyrs in Isfahán were demolished by a mob. [BBR437; LB94]
  • For Western responses see BBR437-9.
    		•  Isfahan; Iran Mirza Muhammad-Hasan (King of Martyrs); Mirza Muhammad-Husayn (Beloved of Martyrs); King of Martyrs and Beloved of Martyrs; Cemeteries and graves; Persecution, Iran; Persecution, Destruction; Persecution; Persecution, Mobs
    1921 (Following `Abdu'l-Bahá's passing) Mírzá Muhammad-`Alí published far and wide that he was the successor to `Abdu'l-Bahá. [CB277]
  • The Egyptian Bahá'ís responded to this by publishing a refutation of his claims. [CB276; SW12, 19:294-5]
    		• Egypt Mirza Muhammad Ali; Covenant-breakers; Succession; Abdul-Baha, Will and testament of
    1922 30 Jan Mírzá Muhammad-`Alí and Badí`u'lláh seized the keys to the Shrine of Bahá'u'lláh. [BBR456-7; CB288-9, 333; ER205; GBF18; PP53]
  • The governor of `Akká ordered that the keys be handed over to the authorities and posted a guard at the Shrine. [BBR457; PP53-4]
  • For Western accounts of the episode see BBR456-7.
    		•  Bahji Mirza Muhammad Ali; Mirza Badiullah; Bahaullah, Shrine of
    1927. Nov "Muḥammad-‘Alí and Majdiddin [his cousin] has sent a message requesting us to repair the roof which may collapse at any time. He has been told emphatically that we shall not proceed with any repair unless and until they evacuate the entire building." [PP231] Bahji Covenant-breakers; Muḥammad-Ali; Majdiddin
    1928 (In the year) The passing of Hand of the Cause of God Mírzá 'Alí-Muhammad, known as Ibn-i-Asdaq. He was born in Mashhad in 1850/1851. [Bahá'í Encyclopedia Project]
  • His father was Mullá Sádiq-i-Muqaddas-i-Khurásání (also known as Ismu'lláhu'l-Asdaq of Khurásán), referred to as a Hand of the Cause of God by 'Abdu'l-Bahá. While still a child he suffered imprisonment with his father in Tehran. [EM19]
  • In 1880 he begged Bahá’u’lláh permission to be a martyr. Bahá'u'lláh said that if one lived right he might attain martyrdom. In 1882 Bahá'u'lláh conferred the station of martyr on him calling him “Shahid Ibn-i-Shahid” (“Martyr, son of the Martyr”).”
      Today, the greatest of all deeds is service to the Cause. Souls that are well-assured should with utmost discretion teach the Faith,lll this martyrdom is no confined to the destruction of life and the shedding of blood. A person enjoying the bounty of life may yet be recorded as a martyr in the Book of the Sovereign Lord. [OLOMP46N12]
    • He was the first of the Hands of the Cause of God named by Bahá'u'lláh.
    • ‘Abdu’l-Bahá gave him a special mission to teach members of the “ruling class” the Faith.
    • He was deeply involved in the planning and construction of the Mashriqu’l-Adhkár in ‘Ishqábád.
    • Ibn-i-Asdaq, Mírzá ‘Alí-Muhammad, Hand of the Cause of God, Apostle of Bahá’u’lláh, passed away in Tihrán. He was one of the few Apostles to live into the time of Shoghi Effendi as the Guardian. [BBD115, EM176, LoF9-12, RoB4p286]
    • For details of his life see RoB1P92-93; RoB2p 293; RoB3p62-63, 253-260, 265-268; EB2-23; MF5-8; DB100-101, 145-148, 185-187; EB171–6; BW6p103; Bahaipedia; LoF9-12.
    • His daughter, Ruha Asdaq wrote a book about her pilgrimage experiences with her father titled One Life One Memory: Memories of Pilgrimage in 1914. The book was translated to English and published by George Ronald in 1999. For a book review by Paul Mantle.
    • For more details of his life see EB171-176; RoB4p 301-304, Tablets to him RoB4 254, 275, 277, 2966,315-328, Photos RoB4 277-278, 281-286, 292.
    		• Tihran; Mashhad; Iran In Memoriam; Ibn-i-Asdaq (Mirza Ali-Muhammad); Apostles of Bahaullah; Hands of the Cause; Hands appointed by Bahaullah; Hands of the Cause, Births and deaths; Births and deaths; Hands of the Cause, Activities; Ismullahul-Asdaq (Mulla Sadiq Khurasani); Names and titles; Mashriqul-Adhkar, Ishqabad
    1935 20 Sep The passing of Jinab-i-Fádil-i-Shírází (Shaykh Muhammad Ibráhim) (b.1863) in Tehran. [ARG109, M9YA418, 433]
  • A biography of this learned servant of Bahá'u'lláh has been written by his grand-daughter, Houri Faláhi-Skuce entitled A Radiant Gem: A biography of Jinab-i-Fadil-i-Shirazi.
  • Note: ARG164-166 gives his passing as August 1935. The date given by the Persian calendar, 27 Shahrívar 1314 converts to 19 September 1935. He passed at 1:30 AM on the following day.
    		•  Tihran; Iran Fadil-i-Shirazi (Shaykh Muhammad Ibrahim); In Memoriam; Houri Falahi-Skuce
    1937 20 Dec Muhammad-‘Alí, half-brother of ‘Abdu’l-Bahá and Arch-breaker of the Covenant of Bahá’u’lláh, died. [CB355; GPB320; MA11]

    During Bahá’u’lláh's ministry, Mírzá Muhammad-`Alí was known by the title Ghusn-i-Akbar (the Greater Branch). After he broke the Covenant, believers referred to him as the Naqid-i-Akbar (the Arch-Covenant-breaker).

    "The Hand of Omnipotence has removed the archbreaker of Bahá'u'lláh's Covenant, his hopes shattered, his plottings frustrated, the society of his fellow-conspirators extinguished. God's triumphant Faith forges on, its unity unimpaired, its purpose unsullied, its stability unshaken. Such a death calls for neither exultation nor recrimination, but evokes overwhelming pity at so tragic a downfall unparalleled in religious history." [Cablegram December 20, 1937 MA11)

          This perfidious man, consumed by a “soul festering jealousy” toward Abdu’l-Baha, behaved in a way that “…agitated the minds and hearts of a vast proportion of the faithful throughout the East, eclipsed, for a time, the Orb of the Covenant, created an irreparable breach within the ranks of Bahá’u’lláh’s own kindred, sealed ultimately the fate of the great majority of the members of His family, and gravely damaged the prestige, though it never succeeded in causing a permanent cleavage in the structure, of the Faith itself.” [GPB246]

          He had changed the text of at least one tablet of Bahá'u'lláh to make it appear that Bahá'u'lláh was condemning the wicked deeds of'Abdu’l-Bahá. He plotted to murder 'Abdu’l-Bahá. He made repeated false allegations about 'Abdu’l-Bahá to the Ottoman authorities so that the Master came perilously closed to being exiled to a remote part of the Libyan desert. In addition, from 1892 to 1929, Muhammad Ali and his relatives occupied the mansion of Bahji, where Bahá'u'lláh’s tomb was located, and it was not until 1952 that the property surrounding the Shrine was finally owned, without hindrance, by the Bahá'í community. [CoB153; PP231-233]

          He “was stricken with paralysis which crippled half his body; lay bedridden in pain for months before he died; and was buried according to Muslim rites, in the immediate vicinity of a local Muslim shrine, his grave remaining until the present day (1944) devoid of even a tombstone—a pitiful reminder of the hollowness of the claims he had advanced, of the depths of infamy to which he had sunk, and of the severity of the retribution his acts had so richly merited.” [GPB319-320]

  • For details of his death and funeral see DH117 and GPB320.
    		• Akka Muhammad-Ali; Covenant-breakers; Births and deaths
    1937. 20 Dec Mírzá Ḥusayn-‘Alíy-i-Jahrumí represented the arch-breaker of the Covenant, Mírzá Muhammad-'Ali, in Persia.

    Mírzá Ḥusayn-i-Shírázíy-i-Khurṭúmí represented the arch-breaker of the Covenant in India.

    Ḥájí Muḥammad-Ḥusayn-i-Káshání represented him in Egypt. [GPB318]

    		 Iran; Egypt; India Covenant-breakers; Mirza Husayn-Aliy-i-Jahrumi; Mirza Muhammad-Ali; Mirza Husayn-i-Shiraziy-i-Khurṭumi; Haji Muḥammad-Husayn-i-Kashani
    1952 12 Nov The government of Israel exchanged 145,000 square metres of land surrounding Bahjí for property at Ein Gev on the eastern side of the Sea of Galilee belonging to the descendants of Bahá’u’lláh’s brother Mírzá Muhammad-Qulí and given to the Faith for this purpose. [DH118, 208; PP233, SETPE1p134-125, MBW454-46]
  • Bahá’í holdings at Bahjí up to this time amount to only 4,000 square metres.
    		•  Israel; Haifa; BWC Bahji; Mirza Muhammad-Quli
    1953 Oct Muhammad Mustafá Sulaymán, an Egyptian, arrived in Spanish Sahara (Western Sahara) and was named a Knight of Bahá’u’lláh. BW13:456]
  • For the story of his life see BW18:768–71.
    		•  Spanish Sahara (Western Sahara) Knights of Bahaullah; Muhammad Mustafa Sulayman
    1953 24 Oct Elsie Austin arrived in Tangier from the United States and Muhammad-‘Alí Jalálí, an Iranian, also arrived. They were both named Knights of Bahá’u’lláh for Morocco (International Zone). [BW13:454] Tangier; Morocco Elsie Austin; Muhammad-Ali Jalali; Knights of Bahaullah
    1955 to 2007 The fifth Trustee of the Huqúqu'lláh was 'Ali-Muhammad Varqá. He inherited both the Trusteeship and the station of Hand of the Cause of God from his father upon his passing. [Message from the Universal House of Justice dated 25 March, 1985]
  • During his tenure the compilation Huqúqu'lláh was published (1985) by the Universal House of Justice.
  • The delegates gathered at the National Convention of the Bahá'ís of the United States in 1984 petitioned the Universal House of Justice to make the Law of the Huqúqu'lláh applicable in their country. (Up to this point the law only applied to Bahá'is of Persian origin.) The Universal House of Justice replied that it was not yet time for such a measure but did agree to make more information available in preparation for such a time. [Message from the Universal House of Justice dated 3 January, 1985, AWH30]
  • Friends in Austria and the United States published codifications on the Law of the Huqúqu'lláh. To the benefit of the believers everywhere the Research Department at the World Centre was asked to prepare a brief history and a Codification. This information was sent to all national assemblies in the Message from the Universal House of Justice dated 25 March, 1987.
  • In 1991 the Central Office of Huqúqu'lláh was established in the Holy Land under the direction of the Chief Trustee in anticipation of the worldwide application of the law. Subsequently regional and national boards were established. [Message from the Universal House of Justice dated 26 November, 1991]
  • With the publication of the Kitáb-i-Aqdas in English in 1992 the law of the Huqúqu'lláh became universally applicable.
  • In 2005 an International Board of Trustees of the Huqúqu'lláh was established to guide the regional and national boards. Three members appointed to the Board were Sally Foo, Ramin Khadem, and Grant Kvalheim. Their term of office was to be determined. [Ridván 2005]
  • The last Hand of the Cause of Cause and Trustee of the Huqúqu'lláh, Alí Muhammad Varqá, passed away in Haifa on the 22nd of September, 2007. [BWNS579]
    		•  BWC; Haifa Huququllah; Varqa, Ali-Muhammad; Huququllah, Trustees of; Hands of the Cause; Hands of the Cause, Activities; Varqa; BWNS
    1955. 23 Apr Ramadán began. Shaykh Muhammad-Taqí known as "Falsafí" made an inflammatory speech against the Bahá’ís from a mosque in Tihrán. [BW18p390]
  • This was broadcast on national radio and stirred up the people against the Bahá’ís. [BW18:390]
  • Beatings, killings, looting and raping went on for several weeks, usually incited by the local ‘ulamá. [BW18:390–1; MC16–17; ZK215–6]
  • The House of the Báb in Shíráz was attacked and damaged by a mob led by Siyyid Núru’d-Dín, a mujtahid.
  • See a publication in the newspaper Shahin Tehran about his "work".
    		•  Tihran; Shiraz; Iran Bab, House of (Shiraz); Persecution, Iran; Persecution, Deaths; Persecution, Mobs; Persecution; Falsafi; Shaykh Muhammad-Taqi
    1955 15 Nov ‘Alí Muhammad Varqá was appointed a Hand of the Cause to succeed his father. [GBF111; MBW91] Varqa, Ali-Muhammad; Hands of the Cause; Hands of the Cause, Appointments; Varqa
    1957 19 Nov Nine Hands of the Cause were chosen by Rúhíyyih Khánum to examine Shoghi Effendi’s apartment. [BW 13:341]
  • They were the five members of the International Bahá’í Council (Rúhíyyih Khánum, Mason Remey, Amelia Collins, Ugo Giachery and Leroy Ioas), an Afnán (Hasan Balyuzi), a representative of the Hands of the Western Hemisphere (Horace Holley), a representative of the Hands of the African continent (Músá Banání) and the Trustee of the Huqúqu’lláh (‘Alí Muhammad Varqá). [BW13:341]
  • After seeing that the seals were intact, the Hands examined the contents of Shoghi Effendi’s safe and desk. [BW13:341]
  • The nine Hands signed a document testifying that no Will or Testament of any nature executed by Shoghi Effendi had been found. This was reported to the entire body of Hands assembled in the Mansion of Bahjí. [BW13:341]
  • See CB378–9 for an explanation of why Shoghi Effendi left no Will.
    		•  Haifa; Bahji Shoghi Effendi, Passing of; Hands of the Cause; Hands of the Cause, Activities; Amatul-Baha Ruhiyyih Khanum; International Bahai Council; Charles Mason Remey; Amelia Collins; Ugo Giachery; Leroy Ioas; Hasan Balyuzi; Horace Holley; Musa Banani; Varqa, Ali-Muhammad
    1985. 18 Oct The “re-interment of the remains of Mirza Muhammad-Quli, the faithful half-brother and companion in exile of Baha'u'llah and of eleven members of his family, in a new Bahá'í cemetery on a hillside looking across Lake Kinnerer and the hills of Galilee towards the Qiblih of the Faith”. [BW19:56]

    He was Bahá'u'lláh's youngest half-brother and was raised by Him because their father, Mírzá Buzurg died two years after his birth. He was greatly devoted to Bahá'u'lláh. He and his family settled on lands in the Jordan valley on the eastern shore of the Sea of Galilee. These lands were later exchanged for land that now comprises a part part of the site at Bahji. He had died in 1887. [SoG112; SE124; MGW45; RoB1p16; DoH31, 207, 228]

    He had been buried on land that had been in the possession of Mirza Muhammad-Quli's family on the eastern shore of the Sea of Galilee, at a place called Nuqayb. He and his family lived there and farmed the land for many years and on his passing, at the instruction of 'Abdu'l-Bahá, his remains were buried there, as were subsequently those of members of his family.

    In 1937 Kibbutz Ein Gev was established just to the north of the farm, and the two groups of settlers lived as amicable neighbors until the war of 1948 forced the family to leave the land which, lying on the troubled frontier of the new State of Israel, was expropriated by the Government. The grandchildren of Mirza Muhammad-Quli gave their rights in the land to the Faith which was received in exchange the much needed land in Bahji. Thus the little cemetery passed out of Bahá'í hands.

    In 1972 the Bahá'ís made plans to embellish the site and maintaining it as a place of historic significance for the Faith. However, plans had already been made for the extension of the plantings of the kibbutz and the eventual development of the land in a way that would not permit the permanent reestablishment of the cemetery in that place. Another plot of land in the immediate neighborhood, but slightly farther from the shore of the Lake on the slope of Tel Susita, was officially designated a Bahá'í cemetery and given over to the Bahá'í Community. The work of fencing it and planting suitable shrubs and trees was then put in hand and preparations were made to reinter the precious remains of this family.

    The ceremony was attended by Hands of the Cause Amatu'l-Baha Ruhiyyih Khanum and 'Ali-Akbar Furutan, members of the Universal House of Justice and of the International Teaching Center, and a large gathering of World Center friends as well as representatives of the Israeli authorities and of Kibbutz Ein Gev. Mrs. Husniyyih Bahá'í, the granddaughter of Mirza Muhammad-Quli, who was pioneering in St. Lucia in the West Indies, accompanied by members of her family, had been especially invited to attend the ceremony in honour of her illustrious forebear. [Mess63-86p698-99]

    		 Nuqayb; Israel Mirza Muhammad-Quli
    1987 Jan The first Huqúqu'lláh Conference was held at the World Centre.
  • Photo.
    		•  BWC Huququllah, Basic timeline; Huququllah; Ali Muhammad Varqa
    1991 Aug Hand of the Cause Dr 'Alí-Muhammad Varqá convened a conference for the Deputies of the Huqúqu'lláh at Landegg Academy. [VV125]
  • Photo.
    		•  Landegg; Switzerland Huququllah; Ali Muhammad Varqa; Conference
    1991 26 Nov The Office of Ḥuqúqu’lláh had been established in the Holy Land under the direction of the Chief Trustee of Ḥuqúqu’lláh, the Hand of the Cause of God ‘Alí-Muḥammad Varqá, in anticipation of the worldwide application of the Law of Ḥuqúqu’lláh the following Riḍván. Concurrent with this development were the steps being taken by Dr. Varqá to organize regional and national Boards of Trustees of Ḥuqúqu’lláh, following the example of the Board that had been already functioning in the United States. [Adapted from the Message of the Universal House of Justice dated 26 November, 1991.] BWC; Haifa Huququllah, Basic timeline; Varqa, Ali-Muhammad; Varqa; Huququllah, Trustees of; Firsts, Other
    2005 Ridván "... the time is propitious to bring into being an International Board of Trustees of Huqúqu’lláh to guide and supervise the work of Regional and National Boards of Trustees of Huqúqu’lláh throughout the world. It will operate in close collaboration with the Chief Trustee, the Hand of the Cause of God Dr. ‘Alí-Muhammad Varqá, and will be able to benefit from his knowledge and counsel in carrying out its duties. The three members now appointed to the International Board of Trustees are Sally Foo, Ramin Khadem, and Grant Kvalheim." [Message from the Universal House of Justice, Ridván 2005] BWC; Haifa Huququllah, Basic timeline; Huququllah, Trustees of; Varqa, Ali-Muhammad; Varqa
    2007 22 Sep The passing of Hand of the Cause of God Dr. Ali-Muhammad Varqa (b.1911 or 1912) at his home in Haifa. Mr Varqa received his name from ‘Abdu’l-Bahá in memory of his grandfather, who had been killed for being a follower of Bahá’u’lláh. He was the last survivor of the 27 Hands of the Cause who were alive when Shoghi Effendi passed away in 1957. [BWNS579; One Country]
  • He had been appointed Hand of the Cause on the 15th of March, 1955 after the passing of his father Hand of the Cause of God Jináb-i-Valíyu'lláh Varqá, [MoVxxiv]
  • He was appointed as the last Trustee of the Huqúqulláh, a position also held by his father. During his tenure, the Huqúqulláh expanded its base from a few Iranian believers to include every believer in the world in 1992.
  • He lived in Iran but happened to be away during the revolution in 1979 and never returned. He was accepted as a refugee in Canada and lived there for several years before being called to service at the World Centre.
  • For a short biography see LoF183-187.
    		•  Haifa Varqa, Ali-Muhammad; Hands of the Cause; Hands of the Cause, Births and deaths; Births and deaths; In Memoriam; Varqa; Hands of the Cause, Institution; Appointed arm; BWNS; - Basic timeline, Expanded; Huququllah

    from the main catalogue

    1. Abdu'l-Baha's First Thousand-Verse Tablet: History and Provisional Translation, by Ahang Rabbani and Khazeh Fananapazir, in Bahá'í Studies Review, 16:1 (2010). Tablet revealed in 1897 in response to events in Akka and the rebellion against Abdu'l-Bahá by his family members after the passing of Bahá'u'lláh. [about]
    2. 'Abdu'l-Baha's Meeting with Two Prominent Iranians, by Muhammad Qazvini, in World Order, 30:1 (1998). Muhammad Qazvini's and Siyyid Hasan Taqizadeh's descriptions of their 1911 meetings with `Abdu'l-Bahá in Paris. Preceded by a brief biography of Abdu'l-Bahá. [about]
    3. Absolute Poverty and Utter Nothingness, by Rodney H. Clarken, in Journal of Bahá'í Studies, 8:1 (1997). Bahá’u’lláh’s ideas of poverty as detachment, and nothingness as selflessness. Cites some commonalities in concepts of detachment and nothingness from Buddha, Confucius, Jesus, Muhammad and Socrates as five of the greatest philosophers or prophets. [about]
    4. Affairs of the Heart: Early Theophanic Interpretations of Muhammad's Relationship with the Divine, by Michael Cook and William F. McCants (2001). The relationship between God and humanity is one of the principal motifs of the Qur’an; the human heart is the locus of understanding and divine guidance; exegesis of Surat an-Najm, "The Star." Contains no mention of the Bahá'í Faith. [about]
    5. Amín Hájjí: trustees of Huqúqu'lláh, by Moojan Momen, in Encyclopaedia Iranica, Volume 1 (1985). Very brief article, short enough to qualify as "fair use." [about]
    6. Authority of the Feminine and Fatima's Place in an Early Work by the Bab, The, by Todd Lawson, in Online Journal of Bahá'í Studies, 1 (2007). While Tahirih inspired many in Europe and eventually America, she is very much a daughter of her own culture, history, mythology, and religion. She was a religious mystic who felt a new day arising in the world, and seen by some as the "return" of Fatima. [about]
    7. Bagdádi Family, by Kamran Ekbal, in Encyclopaedia Iranica (2014). Brief excerpt, with link to article offsite. [about]
    8. Bahá'í Faith in Iran, The, by John Walbridge, in Essays and Notes on Babi and Bahá'í History (2002). Includes essay "Three Clerics and a Prince of Isfahan: background to Bahá'u'lláh's Epistle to the Son of the Wolf" and bios of Ayatollah Khomeini and Zill al-Sultan. [about]
    9. 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]
    10. Bahá'í Influence on the Reform Movements of the Islamic World in the 1860s and 1870s, by Moojan Momen, in Bahá'í Studies Bulletin, 2:2 (1983). Bahá'í influences on the Middle Eastern reform movement in the 1860s and 1870s. [about]
    11. Bahá'í Teachings, Aspects of, by Universal House of Justice (1997). Authenticity of Statements; Mathnavi; Quranic quotations; Marriage Prayer; 'Sun' and 'Moon'; Hands of the Cause; Night of Power; Khatt-i-Badi; Sarcophagus for Bahá'u'lláh; International Bahá'í Library Building; Lunar Calendar and Holy Days; Leiden; Kings. [about]
    12. Bahá'u'lláh's Bishárát (Glad-Tidings): A Proclamation to Scholars and Statesmen, by Christopher Buck and Youli A. Ioannesyan, in Bahá'í Studies Review, 16 (2010). Historical and textual study of the one of the major writings of Bahá'u'lláh, and new theories as to its provenance and purpose; it may have been revealed for E. G. Browne. [about]
    13. Baha'u'llah's Prophetology: Archetypal patterns in the lives of the founders of the world religions, by Moojan Momen, in Bahá'í Studies Review, 5.1 (1995). Explores the theory that the lives of the prophet-founders of the world religions have in some ways re-capitulated each other. [about]
    14. Bibi Tuba, the Sister of the Martyr Varqá, by Vedad Theophilus (2021). One-page translation and abridgment of a passage from a Persian Bahá’í history book published by the father of Adib Taherzadeh, about the daughter of Haji Mulla Mihdi-i-‘Atri, and sister of Mirza Ali-Muhammad (Varqá). [about]
    15. "By the Fig and the Olive": `Abdu'l-Bahá's Commentary in Ottoman Turkish on the Qur'ánic Sura 95, by Necati Alkan, in Bahá'í Studies Review, 10 (2001). A translation and discussion of an Ottoman-Turkish Tablet by `Abdu'l-Bahá: his commentary on the Quaranic Sura of the Fig (#95).  [about]
    16. Child of the Covenant, The: A Study Guide to the Will and Testament of 'Abdu'l-Baha , by Adib Taherzadeh (2000). A detailed study of the "Charter of Bahá’u’lláh's New World Order." Sequel to the author's Covenant of Bahá'u'lláh. [about]
    17. Christ and Baha'u'llah, by George Townshend (1957). The Kingdom of God, as foretold in the Bible, has come and Bahá'u'lláh is the Return of Christ. [about]
    18. Comparative Lives of the Founders of the World Religions, by Moojan Momen, in Bahá'í Studies Review, 5.1 (1995). Table comparing the lives of the Founders of the world's religions. [about]
    19. Conversion of the Great-Uncle of the Báb, The, by Ahang Rabbani, in World Order, 30:3 (1999). The history of Hájí Mírzá Sayyid Muhammad (1798-1876), maternal uncle of the Bab. [about]
    20. Covenant of Baha'u'llah, The, by Adib Taherzadeh (1992). A lengthy study of the Bahá'í Covenant, Bahá’u’lláh's own Will and Testament Kitáb-i-'Ahdí and the Will and Testament of ‘Abdu’l-Bahá, and the historical events they refer to. Prequel to the author's Child of the Covenant. [about]
    21. Cyprus Exiles, The, by Moojan Momen, in Bahá'í Studies Bulletin, 5:3-6:1 (1991). History of Mirza Yahya's family and the four followers of Bahá'u'lláh exiled with them in Cyprus. Includes genealogies. [about]
    22. Dawn over Mount Hira and Other Essays, by Marzieh Gail (1976). A collection of essays on various topics of interest to Bahá'í studies and history. Most of these were first published in Star of the West and World Order between 1929 and 1971. [about]
    23. Development of Metaphysics in Persia, The: A Contribution to the History of Muslim Philosophy, by Muhammad Iqbal (1908). Short philosophical observations on the theology of the Báb and Bahá'u'lláh. [about]
    24. Divine Simplicity: Remembering the last Hand of the Cause of God, 'Ali-Muhammad Varqa, by Jack McLean (2008). Biography of Dr. Varqa, partly based on interviews with people who knew him in Iran. [about]
    25. Dying for Our Sins, by Rachel Woodlock (1998). Examination of the Christian doctrine of the substitutionary atonement and whether such a doctrine has a place within a Bahá'í theological framework. [about]
    26. Family Stories about Ismu'llahu'l-Asdaq and His Son Ibn-i-Asdaq, by Shafigheh Fatheazam (2020). Recollections from a descendant of Mulla Sadiq Muqaddas Ismu'llah as-Sadiq, the Hand of the Cause who was one of the earliest to become a Babi, from the time of the Bab to the time of Shoghi Effendi; includes many stories not recorded in written sources. [about]
    27. Genealogía de los Profetas de Dios, by Boris Handal (2010). A chart connecting the major Messengers of God through historical, prophetic, and interpretative information, from Adam to Bahá'u'lláh, showing Shoghi Effendi's ascendancy as "the primal branch of the Divine and Sacred Lote-Tree." [about]
    28. Genealogy of Shoghi Effendi, by Grover Gonzales (1957). A hand-drawn chart of Shoghi Effendi's family history. [about]
    29. Genealogy of The Báb and Bahá'u'lláh, by Kay Zinky (1950). Chart showing the Semitic line of prophets, including source citations. [about]
    30. Hidden Words: References of 'Abdu'l-Bahá and Shoghi Effendi, by Abdu'l-Bahá and Shoghi Effendi (1998). [about]
    31. Historical Analysis of Critical Transformations in the Evolution of the Bahá'í World Faith, An, by Vernon Elvin Johnson (1974). Detailed study of major changes in the Faith's history, opposition to such changes, and their resulting tensions and resolutions. [about]
    32. "I Never Understood Any of This from 'Abbás Effendi": Muhammad 'Abduh's Knowledge of the Bahá'í Teachings and His Friendship with 'Abdu'l-Bahá, by William F. McCants, in Studies in Modern Religions, Religious Movements and the Bābī-Bahā'ī Faiths, ed. Moshe Sharon (2004). Muhammad Abduh (1849–1905) was a journalist, revolutionary, professor, and later Grand Mufti of Egypt, who befriended and corresponded with the Master; the role of Muhammad Rashíd Ridá; Abdu’l-Bahá's 1885 letter to Abduh. [about]
    33. Ibn Abhar, Hand of the Cause, by Stephen Lambden, in Encyclopaedia Iranica, Volume 7 (1996). Very brief article, short enough to qualify as "fair use." [about]
    34. Ibn Asdaq, missionary and martyr, by Stephen Lambden, in Encyclopaedia Iranica, Volume 7 (1996). Very brief article, short enough to qualify as "fair use." [about]
    35. In Memoriam: Muhammad Afnan (1930-2017), in Lights of Irfan, 19 (2018). Overview of the life of a supporter, active collaborator, and advisor for the Irfan Colloquia and its publications. [about]
    36. In the Noble, Sacred Place: One Rainy Day in a Holy City, by Sandra Lynn Hutchison, in elixir-journal.org, vol. 12 (2021). A memoir of visiting Jerusalem — a contemporary pilgrim's note written as a literary piece — with meditations on the spiritual truths of the Qur'an. [about]
    37. Iqbál and the Bábí-Bahá'í Faith, by Annemarie Schimmel, in The Bahá'í Faith and Islam (1990). One of the more influential Muslim thinkers of the first half of the 20th century, Iqbal expressed views on the the Bábí and Bahá'í religions in his dissertation "The Development of Metaphysics in Persia" and his poetical magnum opus the Javidnama. [about]
    38. Islam and the Baha'i Faith: A comparative study of Muhammad ‘Abduh and ‘Abdul-Baha ‘Abbas: Review, by Denis MacEoin, in Religion, 40 (2010). [about]
    39. Islam, Muhammad, and the Qur'an: Some Introductory Notes, by Stephen Lambden, in Bahá'í Studies Review, 1:1 (1991). Islamic contributions to Western culture and science and discusses the place of Islamic Studies in the Bahá'í Faith. [about]
    40. Journey of 'Abdu'l-Bahá's "Tablet to the Hague", The: A Photo Chronology (2019). Link (offsite) to a visual tour of the history, people, and events relevant to Abdu'l-Bahá's "Letter to the Central Organisation for a Durable Peace." [about]
    41. Key Passages from the Kitáb-i-Íqán (Book of Certitude) in Gleanings from the Writings of Bahá'u'lláh, by Bahá'u'lláh (2022). Cross-reference compilation of 40 passages from the Kitáb-i-Íqán selected by Shoghi Effendi for inclusion in Gleanings from the Writings of Bahá'u'lláh, adapted from Hooper Dunbar's Companion to the Study of the Kitáb-i-Íqán. [about]
    42. Keys to the Proper Understanding of Islam in "The Dispensation of Baha'u'llah", by Brian Wittman, in Lights of Irfan, 2 (2001). Some references to Islam in Shoghi Effendi's English-language writings. [about]
    43. Letters and Essays, 1886-1913, by Mirza Abu'l-Fadl Gulpaygani (1985). Treatises of "the greatest and most learned of all Bahá'í scholars" about Alexander Tumansky; on meeting Abdu'l-Bahá; and on the meaning of angels, resurrection, civilization, tests, angels, holy spirit, and the saying "Knowledge is twenty-seven letters." [about]
    44. Letters to Bahá'í princesses: Tablets revealed in honour of the women of Ibn-i Asdaq's household, by Dominic Parvis Brookshaw, in Lights of Irfan, Volume 5 (2004). A study and translation of 'Abdu'l-Bahá's tablets to the daughters of Hand of the Cause of God, Ibn-i Asdaq: Laqá'iyya, Huviyya, Rúhá and Talí`a. Includes various biographies and other tablets. [about]
    45. Light of the World: Selected Tablets of 'Abdu'l-Bahá, by Abdu'l-Bahá (2021). Tablets of ‘Abdul-Bahá describing aspects of the life of Bahá’u’lláh including the tribulations He suffered, events in His homeland, the purpose and greatness of His Cause, and the nature and significance of His Covenant. [about]
    46. List of Articles on BahaiTeachings.org, by John S. Hatcher (2021). List of online essays and articles by Dr. John Hatcher. [about]
    47. List of Baha'i Studies and Translations, by Stephen Lambden. A list of content available at Lambden's personal website, Hurqalya Publications, with select links to manuscripts, texts, introductions. Includes Shaykhi and Bábí studies, bibliographies, genealogies, provisional translations. [about]
    48. Mahoma, Profeta de Dios, by Boris Handal (2005). Overview of the life of Muhammad and the teachings of the Qur'an, and world Islamic culture. [about]
    49. Maid of Heaven, the Image of Sophia, and the Logos, The: Personification of the Spirit of God in Scripture and Sacred Literature, by Michael W. Sours, in Journal of Bahá'í Studies, 4:1 (1991). The Logos in Christianity and the Maiden for Bahá'u'lláh can be equated as one and the same eternal reality; the divine image of wisdom in Proverbs; Sophia and Logos are combined in the feminine personification of the Most Great Spirit. [about]
    50. Martyrdom of Hájí Muhammad-Ridá: 19 Historical Accounts, by Ahang Rabbani, in Witnesses to Babi and Bahá'í History, vol. 5 (2007). Accounts of the 1889 martyrdom of Haji Muhammad Rida Isfahani in Ashgabat (Ashkhabad) in Russian Turkestan. [about]
    51. Martyrdom of Haji Muhammad-Rida, The, by Mirza Abu'l-Fadl Gulpaygani (1890). Gulpaygani's firsthand account of the events leading up to and following the murder of Muhammad-Rida and the trial of his killers. [about]
    52. Messages from the Universal House of Justice 1963-1986: Third Epoch of the Formative Age, by Universal House of Justice (1996). [about]
    53. Most Noble Pattern, A: Collected Essays on the Writings of the Báb, `Alí Muhammad Shirazi (1819-1850) (2012). Sixteen essays by many of the leading specialists on the sometimes very difficult and challenging writings of the Báb. Includes link to audio recordings of a descendant of the Báb reading from his works. [about]
    54. Muhammad and the Course of Islam, by H.M. Balyuzi: Review, by L. P. Elwell-Sutton, in Journal of the Royal Asiatic Society (1977). [about]
    55. Muhammad as Educator, Islam as Enlightenment, and the Quran as Sacred Epic, by Todd Lawson, in Knowledge and Education in Classical Islam, ed. Sebastian Gunther (2020). To Islam, civilization in prosperity and harmony is sacred; education is pivotal in the journey from ignorance to enlightenment; overview of the "heroic" theme and "epic" structure of the Qur'an. Contains no mention of the Bahá'í Faith. [about]
    56. Muhammad Musaddiq and the Bahá'ís, by Bahram Choubine (2010). Two essays: "Dr. Mohammad Mosaddegh and the Baha’is" (2009) and "Suppression of the Baha’is of Iran in 1955" (2008). [about]
    57. Muhammad the Educator, by Robert L. Gulick (1953). On the life of Muhammad from the standpoint of influence on world culture. What methods did he use to attain success, where other well-meaning and more influential persons had failed? [about]
    58. 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]
    59. Muhammad-Taqi Wakil al-Dawla Shirazi, by Soli Shahvar, in Encyclopaedia Iranica (2016). Brief excerpt, with link to article offsite. [about]
    60. Multivalent Mahdihood: Karim Khan Kirmani's Early Critique of the Multiple Claims of the Bab, by William F. McCants (2003). Shaykhi critiques of the Qayyum al-asma; the nature of the Báb's gradually unfolding claims, first as a báb to imam and qá'ím and finally prophethood; the Báb's concept of religious authority. [about]
    61. My Memories of Baha'u'llah, by Ustad Muhammad-'Ali Salmani (1982). Memories of one of Baha'u'llah's companions during his exile. [about]
    62. No More Jihad: Muhammad's Message in Baha'u'llah's Dream, by Christopher Buck and Necati Alkan (2017). Essay about a Tablet of Baha’u’llah in which He describes a dream in which He "associated" with the prophet Muhammad. [about]
    63. Notes on Islam from a Bahá'í Perspective, by Robert Stockman (1998). Overview of Islamic history and teachings and brief notes on Islam and the Bahá'í Faith. [about]
    64. Notes on the Christian "Antichrist" and Titles of Christ, by Dann J. May (1997). Intro for a Bahá'í-Christian dialogue on the meaning of the antichrist, titles of Jesus in the Bahá'í Sacred Writings, and brief compilation of Bahá'í writings. [about]
    65. Oath of the Prophet Mohammed to the Followers of the Nazarene, The, by Muhammad and Ali ibn 'Abu-Talib (1902). Promise of fair-treatment from Muhammad to the Christians, with commentary by Imam Ali, given in the year A.H. 2 (623 A.D.), published by the Bahá'ís as a 7-page booklet. [about]
    66. Passages uit de Kitáb-i-Íqán (Boek van Zekerheid) in Bloemlezing uit de Geschriften van Bahá'u'lláh, by Bahá'u'lláh (2022). Compilatie van 40 passages uit de Kitáb-i-Íqán door Shoghi Effendi geselecteerd voor opname in Bloemlezing uit de Geschriften van Bahá'u'lláh. [about]
    67. Powerpoints for Deepening, by Duane Troxel (2004). 25 presentations in Powerpoint format, on a variety of topics covering Bahá'í history, Central Figures, teachings, and relationship with Islam. [about]
    68. Prolegomenon to the Study of Babi and Baha'i Scriptures, A: The Importance of Henry Corbin to Babi and Baha'i Studies, by Ismael Velasco, in Bahá'í Studies Review, Vol. 12 (2004). On the foremost Western authority on the Islamic philosophy of Persia, one of the most influential Islamicists of the 20th century, whose work is uniquely relevant in understanding the philosophical context for the emergence of the Bábí Faith. [about]
    69. Questions of Haji Mirza Siyyid Ali Muhammad occasioning the Revelation of the Kitab-i-Iqan, by Haji Mirza Siyyid Ali Muhammad (1997). Translation of the questions submitted to Bahá'u'lláh by Haji Mirza Siyyid Muhammad, the maternal uncle of the Bab, which led to the revelation of the Kitab-i Iqan. [about]
    70. Rashid Rida on the Bahá'í Faith: A Utilitarian Theory of the Spread of Religions, by Juan Cole, in Arab Studies Quarterly, 5:3 (1983). Rida developed a theory of missionary work characterized by both modern pragmatic and traditionalist Islamic aspects: a sociology of the spread of religion in terms of organizational efficiency avoids talk of intrinsic "truth" or supernatural agency. [about]
    71. Reis naar het Hart van de Qur'án: Het Heilige Boek van de islam voor hen die nadenken (door een niet-moslim), by David Russell Garcia (2022). Een overzicht van de Koran en zijn thema's: islam versus het christendom; wetten, geestelijke en sociale principes; heilige oorlog en vechten; redenen achter de reputatie van de islam als een oorlogsreligie; apocalypse. [about]
    72. Research Department, Functions of; Etymologies of three terms, by Universal House of Justice, in Bahá'í Studies Bulletin (1992). Two questions: (1) what is the function of the Research Department, and (2) etymologies of the three terms "world of exemplars," "'álam," and "barzakh." Includes translated excerpts of tablets of Bahá'u'lláh and Abdu'l-Bahá. [about]
    73. Reunion with the Beloved: Poetry and Martyrdom (2004). Poetry by or in honor of early Bábí and Bahá'í martyrs. Includes foreword by Hushmand Fatheazam, and discussion of the concept of martyrdom, cultural issues, and history of persecutions. [about]
    74. Salmani's My Memories of Baha'u'llah, Publication of, by Universal House of Justice (1982). Two letters, to a Bahá'í publisher and an individual, regarding the 1982 publication of My Memories of Bahá'u'lláh, an autobiography of Bahá'u'lláh's barber, Ustad Salmani. [about]
    75. Secret of Divine Civilization, by Abdu'l-Bahá (1957). Originally issued anonymously in 1875, this was ʻAbdu'l-Bahá's program for the developmental reform of society within an Iranian context. [about]
    76. Shaykh Ahmad al-Ahsa'i and the World of Images, by Todd Lawson, in Shi‘i Trends and Dynamics in Modern Times, ed. Denis Hermann and Sabrina Mervin (2010). Characteristics and function of this world as found in the writings of Mullá Muhammad Muhsin Fayd Káshání and Shaykh Ahmad al-Ahsá'í. Does not mention the Bahá'í Faith. [about]
    77. Significance of some Sites Mentioned in Memorials of the Faithful, by Foad Seddigh, in Lights of Irfan, 17 (2016). Abdu'l-Bahá cited many villages and cities: the Most Great House in Baghdád; the ruins of Madaen which Bahá'u'lláh visited many times; Sheikh Tabarsi's tomb; the city of Mosul which is built on the ruins of the ancient city of Nineveh. [about]
    78. Spiritual Body and Celestial Earth: From Mazdean Iran to Shi'ite Iran, by Henry Corbin (1977). An analysis of interrelated themes in Iranian religion, including the angelology of Mazdaism and Islamic Shi'ite concepts of spirit-body identity. Includes descriptions of cosmologies in Zoroastrian, Shi'i Islamic and Shaykhi philosophies. [about]
    79. Story of Anis Zunuzi, The, by Houri Falahi-Skuce (2020). Links to 53-minute video presentation with original music and narration. Includes transcript. [about]
    80. Story of the Prophets, by Farnaz Ma'sumian (2013). Biographies of nine Manifestations, from Abraham to Bahá'u'lláh. Designed for junior youth by a retired professor of world religions, it provides a compact source of information on the founders of the world's major religions in readable language. [about]
    81. Tablet of Patience (Surih Sabr): Declaration of Bahá'u'lláh and Selected Topics, by Foad Seddigh, in Lights of Irfan, 15 (2014). This significant Tablet from Ridvan 1863 covers the Seal of the Prophets, appearance and presence of God, resurrection, and the Qayyum al-Asma. Includes context of Bahá'u'lláh's life and troubles during this period. [about]
    82. Tablet of Visitation for Mulla Muhammad 'Ali-i-Barfurushi (Quddús) (Ziyarat-Namih-i-Mullá Muhammad ‘Alí-i-Barfurushí), by Báb, The, in Rituals in Babism and Bahá'ísm, Pembroke Persian Series, Vol. 2 (1994). A tablet written by the Bab in honor of Quddus. [about]
    83. Tablet to Hájí Muhammad Sádiq Khán (Lawh Hájí Muhammad Sádiq Khán): Excerpt, by Abdu'l-Bahá, in Eminent Bahá'ís in the Time of Bahá'u'lláh with some Historical Background (1985). [about]
    84. Tablet to Hájí Muhammad Sádiq Khán (Lawh-i-Hájí Muhammad Sádiq Khán): Excerpt, by Abdu'l-Bahá, in Eminent Bahá'ís in the Time of Bahá'u'lláh with some Historical Background (1985). Short one-paragraph tablet from H. M. Balyuzi's Eminent Bahá’ís. [about]
    85. Tablet to Hájí Muhammad-Nasír-i-Qazvíní (Lawh-i-Hájí Muhammad-Nasír-i-Qazvíní): Excerpts, by Bahá'u'lláh (1986). Excerpts translated by Christopher Buck in Studies in Bábí and Bahá’í History vol. 3 (Kalimát Press, 1986) and by Shoghi Effendi in Gleanings from the Writings of Bahá’u’lláh. [about]
    86. Tablet to Hasan-i-Sháhábadí (Lawh-i-Hasan-i-Sháhábadí), by Bahá'u'lláh (2002). A tablet from the Akka period, addressed to a certain Hasan living in Sháhábad of Arak in central Irán, in which Bahá'u'lláh comments on Muhammad as the "Seal of the Prophets." [about]
    87. Tablet to Mullá Muhammad Báqir-i Tabrízí: Extracts, by Báb, The (1998). Extract from a Tablet of the Bab to the 13th Letter of the Living, in reply to his question about Man yuzhiruhu'lláh, "He Whom God will make Manifest." [about]
    88. Tablet to Sháh-Muhammad-Amín (Amínu'l-Bayán) (Lawh-i-Amínu'l-Bayán): Excerpt, by Bahá'u'lláh and Universal House of Justice (2003). Excerpt of a tablet revealed in honour of the first Trustee of Huquq’u’lláh, surnamed the “Trusted of the Bayán," with introductory letter from the House of Justice. [about]
    89. Tablet to Shaykh Kazim-i-Samandar II (Lawh-i-Shaykh Kazim-i-Samandar II), by Bahá'u'lláh, in Eminent Bahá'ís in the Time of Bahá'u'lláh (1985). [about]
    90. Tablet to Varqá Regarding the Prince and King of Martyrs (Lawh-i-Varqá dar barih-yi-Mahbubu wa Sultánu'sh-Shuhada), by Bahá'u'lláh, in Eminent Bahá'ís in the Time of Bahá'u'lláh with some Historical Background (1985). Short tablet of tribute to the King and Beloved of the Martyrs, from H. M. Balyuzi's Eminent Bahá’ís. [about]
    91. Tablets of Bahá'u'lláh to Muhammad Mustafa Baghdadi, by Kamran Ekbal, in Safineh Irfan, 4 (2001). Review of the tablets of Bahá'u'lláh addressed to Muhammad Mustafa Baghdadi. [article in Persian] [about]
    92. Tales of Magnificent Heroism: The Impact of the Báb and His Followers on Writers and Artists, by Robert Weinberg, in Bahá'í World (2019). This concise survey explores how this particular episode in humanity’s religious history resonated so strongly through the decades that followed. [about]
    93. 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]
    94. Translation list (2009). Index to talks, letters, and other items translated from Persian and Arabic to English by Adib Masumian; listed here for the sake of search engines and tagging. [about]
    95. Varqá and His Son: A Talk by `Abdu'l-Bahá, by Abdu'l-Bahá (2022). English translation, and two transcripts of the Persian original, of a talk given by `Abdu'l-Bahá in New York on May 31, 1912. [about]
    96. Varqa and Son: The Heavenly Doves, by Darius Shahrokh, in Windows to the Past (1992). History of the family of Varqa, the only family with the distinction of having a grandfather, a father, and a son all named Hand of the Cause. [about]
    97. Varqá, Ali-Mohammad, by Iraj Ayman, in Encyclopaedia Iranica (2017). Brief excerpt, with link to article offsite. [about]
    98. Varqá and Rúhu'lláh: 101 Stories of Bravery on the Move, by Boris Handal (2020). On the lives of Varqa, the physician and talented poet, and his gifted adolescent son Ruhu'llah, who travelled across Iran to teach the Faith before being martyred in 1896. [about]
    99. Voyage to the Heart of the Koran: The Holy Book of Islám for Thinking Minds (By a Non-Muslim), by David Russell Garcia (2003). A lengthy overview of the Qur'án and its themes for a Bahá'í audience; holy war and fighting; reasons behind Islám's reputation as a war-like religion; theology of Islám vs. Christianity; laws and admonitions; spiritual and social principles; apocalypse. [about]
    100. Windows to the Past, by Darius Shahrokh (1992). Deepening talks on 25 topics about Bahá'í history and teachings, downloadable in MP3 audio format and PDF transcripts. [about]
     
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