Baháʼí literature covers a variety of topics and forms, including scripture and inspiration, interpretation, history and biography, introduction and study materials, and apologia . Sometimes considerable overlap between these forms can be observed in a particular text.
126-713: The "canonical texts" are the writings of the Báb , Baháʼu'lláh , ʻAbdu'l-Bahá , Shoghi Effendi and the Universal House of Justice , and the authenticated talks of ʻAbdu'l-Bahá. The writings of the Báb and Baháʼu'lláh are regarded as divine revelation, the writings and talks of ʻAbdu'l-Bahá and the writings of Shoghi Effendi as authoritative interpretation, and those of the Universal House of Justice as authoritative legislation and elucidation. Some measure of divine guidance
252-462: A center for activities, and he generously gave financial support for the religion. In the summer of 1848, Bahá’u’lláh attended and hosted a gathering at Badasht in the province of Khorasan , where 84 Bábí disciples met for 22 days. At that conference historic discussions took place between those who wanted to maintain Islamic law (the religious heritage of most early Bábís ) and those who believed
378-414: A distance – Browne was at Cambridge – was the widespread Azali practice of taqiyya (dissimulation), or concealing one's beliefs. Browne appears to have been unaware of this. Azali taqiyya rendered many early Bábí documents unreliable afterwards, as Azali Bábís would often alter and falsify Bábí teachings and history. In contrast, dissimulation was condemned by Baháʼu'lláh and was gradually abandoned by
504-671: A divine station thus effectively cleaved him from most Bábís, for it was against the Báb's covenant with his followers which decreed that whensoever "Him whom God shall make manifest" announced himself all Bábís were required to accept him. From this time onwards those who understood the Báb's teachings about the Promised One began to call themselves "Bahá’ís" (meaning the people of Bahá’ , followers of Bahá’u’lláh). Having lost all respect or influence among Bábís who had become Bahá’ís, Mirza Yahya again sought to discredit Baháʼu’lláh with Ottoman authorities, accusing him of agitating against
630-442: A friendly and loving manner, condemns and forbids all forms of religious violence, including jihad. Baháʼu'lláh describes in detail the role of true religion as a deterrent to crime, as a force for the maintenance of social order, and as a catalyst for ongoing personal spiritual development, daily communion with God, and needed self-transformation. Baháʼu'lláh forbids asceticism, mendicancy, monasticism, and penance, while affirming
756-550: A handful of Azalis. Mirza Yahya's intrigue also resulted in his own captivity—because Turkish authorities suspected he was involved in some conspiracy, he was sent to prison in Famagusta , Cyprus with his family, some Azalis, and four Bahá’ís. Leaving Adrianople on 12 August 1868, Bahá’u’lláh and his companions arrived in Acre on 31 August where they were incarcerated in the city's prison citadel. Inhabitants of Acre were told
882-510: A man glory in this, that he loves his country; let him rather glory in this, that he loves his kind ." After a short illness, Baháʼu'lláh died on 29 May 1892 in Bahji. He was buried adjacent to the mansion in an existing building which now serves as his shrine . It is a place of pilgrimage for Bahá’ís from all over the world, and is the Qiblih they face for daily obligatory prayers . In 2008
1008-821: A medal in clinical surgery and was runner-up for the James Anderson Gold Medal and Prize in clinical medicine. As a winner of the Phillips Research Scholarship he spent the latter part of 1899 at the Universities of Berne and Strasbourg researching pharmacology. At the end of that year, he returned to Aberdeen and continued his research. At some point during his college years, Esslemont had contracted tuberculosis. This would fundamentally alter his career and his life, focusing his efforts on tuberculosis treatment, care and eradication, as well as working to preserve his own health to
1134-427: A prisoner and an exile... We desire but the good of the world and the happiness of the nations; yet they deem us a stirrer up of strife and sedition worthy of bondage and banishment... That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men should be strengthened; that diversity of religion should cease, and differences of race be annulled—what harm
1260-481: A society characterized by the unity of nations, fellowship of religions, equal rights of all people, and a compassionate, consultative, tolerant, democratic, moral world order". Woven throughout the Báb's teachings are references to " He whom God shall make manifest ", the great Promised One for whom he was preparing the way. In numerous prophesies the Báb stated that the next divine educator would appear shortly after his own expected martyrdom. In one of his major works,
1386-666: A total volume more than 70 times the size of the Qurʼan and more than 15 times the size of the Bible. Over 7000 tablets and other works have been collected of an estimated 15,000 texts. Considering the great scope and volume of Baháʼu'lláh's writings which Bahá'ís possess, it is interesting Baháʼu'lláh's amanuensis Mírzá Áqá Ján reported that on numerous occasions (especially while in Baghdad) Baháʼu'lláh expressly ordered that hundreds of thousands of his recorded verses be "obliterated and cast into
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#17327660508631512-535: A while, relations between Bahá’í prisoners, officials, and the local community improved, so conditions of their imprisonment were eased. When visiting Acre in April 1871, Dr. Thomas Chaplin (director of a British-run hospital in Jerusalem) met with ʻAbdu'l-Bahá, on behalf of Baháʼu'lláh, in a home the family was living in after being moved out of the citadel. Afterward, the physician sent a letter regarding Baháʼu'lláh to
1638-539: Is Esslemont 's Baháʼu'lláh and the New Era . This book, originally published in 1923, has undergone several revisions over time to update, correct, and clarify its contents though ʻAbdu'l-Bahá was able to personally review several of its chapters. More than sixty years later, it remains in the top ten of cited Baháʼí books. Several other introductory texts are available. Hatcher & Martin's The Baháʼí Faith: The Emerging Global Religion , Momen's A Short Introduction to
1764-514: Is a central text covering the history of the faith from 1844 to 1944. Nabil-Zarandi's Dawn Breakers covers the Bábí period extensively through to Baháʼu'lláh's banishment from Persia in 1853. Ruhiyyih Rabbani's Ministry of the Custodians details the interregnum between Shoghi Effendi's death in 1957 and the election of the Universal House of Justice in 1963. Other authors have revisited
1890-682: Is also a John Esslemont Memorial Lecture held annually in November in Aberdeen , where speakers from medical backgrounds present research to peers. In Austria a publishing house was founded in 2010 in memory of his lifework, the Esslemont Verlag , publishing Baháʼí gift books. Assisted in the translation of the Hidden Words into Esperanto, 1916 What is a Baháʼí : pamphlet published in 1919 British edition of Baháʼu'lláh and
2016-517: Is an integral part of maintaining the integrity of the texts and correcting misunderstandings from the era in which it was written. Sometime during his early college years, John Esslemont contracted tuberculosis. As a result, he focused much of his career on the care and treatment of tuberculosis patients. He actively sought out new treatments and techniques to fight the disease, while personally moving to climates that he believed would be more hospitable to his health than his native Scotland. Although
2142-463: Is assumed for all of these texts. The Baháʼí Faith relies extensively on its literature. Literacy is strongly encouraged so that believers may read the texts for themselves. In addition, doctrinal questions are routinely addressed by returning to primary works. Many of the religion's early works took the form of letters to individuals or communities. These are termed tablets and have been collected into various folios by Baháʼís over time. Today,
2268-419: Is considered an integral part of maintaining the integrity of the texts. Bábí texts are proving very difficult to authenticate, despite the collection of a variety of documents by E.G. Browne in the late 19th and early 20th centuries. Browne's principal correspondents were Azalis , whom he considered to be the genuine followers of the Báb. Compounding the difficulties of collecting reliable manuscripts at such
2394-545: Is no Baháʼí corollary to Islamic Hadith ; in fact, Baháʼís do not consider Hadith authoritative. The Baháʼí community seeks to expand the body of authenticated and translated texts. The 1992 publication of the English translation of Baháʼu'lláh's The Kitáb-i-Aqdas , and the more recent Gems of Divine Mysteries (2002), The Summons of the Lord of Hosts (2002), and The Tabernacle of Unity (2006) are significant additions to
2520-571: Is of great concern to Baháʼís. As noted, they attach considerable importance to the writings of those they consider to be authoritative figures. The primary duty of the Research Department of the Universal House of Justice and the International Baháʼí Library is the collection, cataloguing, authentication, and translation of these texts. By way of comparison, "pilgrims' notes" are items or sayings that are attributed to
2646-403: Is of the same sun, varying only due to differences relating to time and position. Bahá’u’lláh says the guidance of manifestations necessarily differ due to the particular situations and requirements of those they deal with: "The Prophets of God should be regarded as physicians whose task is to foster the well-being of the world and its peoples... Little wonder, then, if the treatment prescribed by
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#17327660508632772-775: Is pronounced in four syllables: Ba , as in ba t; há , as in ha rd; the apostrophe-like mark after "Bahá" is for the Arabic letter hamza which represents the glottal stop ; u'l as in ol d (the apostrophe represents a contraction and is not pronounced); and láh as in la w. Common transliterations of the name, with or without diacritical marks, include Baha'u'llah, Bahaullah, and Baháʼ Alláh. There are two known photographs of Baháʼu'lláh, both taken in Adrianople. Bahá’ís avoid displaying photographs or imagery of Baháʼu'lláh in public or in their homes, and prefer that others also avoid displaying them in books and websites. One picture
2898-422: Is sent by God to a particular period and place as an instrument of divine intervention to help the human race gradually develop its inherent capacities to realize God's plan for humanity. Bahá’ís believe manifestations reflect the light of God's Will and Purpose in this world. Bahá’í writings liken manifestations to perfect mirrors reflecting one sun—though every mirror is distinct, yet the reflection cast by each
3024-637: Is shown to Bahá’ís during visits to the International Archives building as part of an organized Bahá’í pilgrimage; it may also be displayed on certain other highly significant special occasions. The other image was reproduced by William Miller in his 1974 polemic against the Baháʼí Faith. Baháʼu'lláh was born in Tehran, Iran, on 12 November 1817. Baháʼí authors trace his ancestry to Abraham through both his wives Keturah and Sarah , to
3150-484: Is there in this?... Yet so it shall be; these fruitless strifes, these ruinous wars shall pass away, and the 'Most great Peace' shall come.... Is not this that which Christ foretold?... Yet do We see your kings and rulers lavishing their treasures more freely on means for the destruction of the human race than on that which would conduce to the happiness of mankind... These strifes and this bloodshed and discord must cease, and all men be as one kindred and one family... Let not
3276-613: The Hidden Words , the Kitáb-i-Íqán , and the Kitáb-i-Aqdas . Some teachings are mystical and address the nature of God and the progress of the soul, while others address the needs of society, religious obligations of his followers, or the structure of Bahá’í institutions that would propagate the religion. He viewed humans as fundamentally spiritual beings and called upon individuals to develop divine virtues and further
3402-622: The Battle of Megiddo (1918) . Ultimately ʻAbdu'l-Bahá was able to personally review several chapters. News of Esslemont's declaration of faith, and his forthcoming book, played a role in establishing the beginning of the Australian Baháʼí community and elsewhere. Esslemont was elected chairman of the Bahá´í Local Spiritual Assembly of Bournemouth when it was elected in a few years and later as vice-chairman of
3528-468: The Mansion of Bahjí , just outside Acre. Baháʼu'lláh devoted his time to writing numerous volumes detailing his teachings, including his vision for a united world , the need for ethical actions, and many prayers . In 1890, Cambridge orientalist Edward Granville Browne was able to interview Baháʼu'lláh in Bahji. After this meeting he wrote his famous pen-portrait of Baháʼu'lláh: In the corner where
3654-622: The Naqshbandíyyih , Qádiríyyih , and Khálidíyyih Orders respectively, began to seek his advice. It was to the second of these that Bahá’u’lláh's book the Four Valleys was written. During Bahá’u’lláh's absence from the Baghdad Bábí community, Mirza Yahya's true nature became increasingly clear. The public respect and morale of Bábís soon disintegrated as Yahya failed to give spiritual guidance or to demonstrate in daily living
3780-620: The National Spiritual Assembly of the United Kingdom until he left the country in 1924 following the closing of the sanitorium where he had been employed. He then traveled to Palestine to assist in translation work. Esslemont, besides speaking English well, was proficient in French, German, and Spanish, and was an Esperantist and later learned Persian and Arabic well enough to assist in translation. Following
3906-572: The Ottoman Empire . Upon settling in Baghdad, Baháʼu'lláh began dispatching communications and teachers to encourage and revive flagging spirits of persecuted followers of the Báb in Persia. Over time, a number of Bábís moved to Baghdad to be close to Bahá’u’lláh. One of these was Mirza Yahya , later known as Subh-i-Azal, a half-brother 13 years younger than Bahá’u’lláh, who followed him into
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4032-472: The Universal House of Justice still uses letters as a primary method of communication. Generally speaking, the literary form of a particular book can generally be observed by noting the author and/or title. Baháʼís believe that the founders of the religion, The Báb and Baháʼu'lláh , received revelation directly from God . As such their works are considered divinely inspired. These works are considered to be " revealed text " or revelation . ʻAbdu'l-Bahá
4158-563: The Zoroaster , to David 's father Jesse , and to Yazdegerd III , the last king of the Sasanian Empire . His mother was Khadíjih Khánum, his father Mírzá ʻAbbás Núrí, known as Mírzá Buzurg, served as vizier to Imám-Virdi Mírzá, the twelfth son of Fath-Ali Shah Qajar . Baháʼu'lláh married Ásíyih Khánum , the daughter of a nobleman, in Tehran in 1835 when he was 18 and she was 15. In his early twenties Baháʼu'lláh declined
4284-573: The oneness of God's manifestations, and the essential oneness of religion. Thus, Bahá’ís see Bahá’u’lláh as fulfilling prophecies of Jewish, Christian, Islamic, Zoroastrian, Hindu, and Buddhist scriptures. Baháʼu'lláh calls upon every Bahá’í to live a righteous, healthy, productive life, characterized by good manners and moral virtues such as truthfulness, integrity, trustworthiness, patience, courtesy, hospitality, fidelity, purity, chastity, moderation, forbearance, justice and fairness. He encourages believers to associate with those of all faiths in
4410-454: The river " as Baháʼu'lláh felt people at that time were not yet ready for them. Though a small percentage of Bahá'u'lláh's original writings have been translated into English, those completed include many of his most important works. Most Baháʼí literature, including all the writings of Baháʼu'lláh , was originally written in either Persian .English translations use the characteristic Baháʼí orthography developed by Shoghi Effendi to render
4536-578: The "intense fear and suspicion" of the Iranian monarch and his advisors. The Persian government asked the Ottoman government to extradite Baháʼu'lláh back to Persia, but the latter refused. The Persians then pressed the Ottomans to remove Baháʼu'lláh from Baghdad which was near Iran's border. The result was an invitation in April 1863 from Sultan ʻAbdu'l-ʻAzíz himself inviting Baháʼu'lláh to reside in
4662-572: The "revealed text", or to be scripture. In the Baháʼí view, the Universal House of Justice does not have the position to interpret the founders' works, nor those of ʻAbdu'l-Bahá or Shoghi Effendi. However, it is charged with addressing any question not addressed in those works. As such its directives are considered authoritative, as long as they are in force (the Universal House of Justice may alter or revoke its own earlier decisions as needed), and are often collected into compilations or folios. The works of
4788-518: The American edition was published in October 1924. The book is still in print, though it has gone through many updates and revisions. Baháʼu'lláh and the New Era has been translated into 60 languages and is one of the most widely distributed books on the Baháʼí Faith in the world. Esslemont also performed the first review of the worldwide progress of the Baháʼí religion in 1919. While unpublished it
4914-583: The Baháʼí Faith , and Smith's The Baháʼí Religion are some examples. Of considerable importance to the Baháʼí community worldwide is the Ruhi series of study materials inspired, and largely produced, by the Baháʼí community of Colombia . These books form the core texts used in "Study Circles" and "Training Institutes" by Baháʼí communities around the world. A few of Baháʼu'lláh's works may classify as apologia . In addition to being significant doctrinal works, his Kitáb-i-Íqán (Book of Certitude) and Epistle to
5040-485: The Baháʼí Faith as an important partner in inter-religious dialogue. Baháʼu'lláh occasionally would write himself, but normally the revelation was dictated to his secretaries, whose tracts are sometimes recorded it in what has been called revelation writing , a shorthand script written with extreme speed owing to the rapidity of the utterance being transcribed. Afterwards, Baháʼu'lláh revised and approved these drafts. These revelation drafts and many other transcriptions of
5166-538: The Baháʼí temple fund in the United States and translated one of Baháʼu'lláh's early works, "The Hidden Words", into Esperanto. In about 1918 ʻAbdu'l-Bahá , then head of the religion, wrote a tablet in Esslemont's honor, and also showed interest in a book he was working on. After receiving an early draft of this book ʻAbdu'l-Bahá invited Esslemont to Palestine, which he undertook in the winter of 1919-20, after
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5292-475: The Báb had inaugurated a new religious dispensation. Baháʼu'lláh influenced agreement around the latter point of view. It was at Badasht that Mírzá Ḥusayn-ʻAlí Núrí assumed the name Bahá’ and also gave new spiritual names to all other attendees; thereafter the Báb addressed tablets to them by those names. When Táhirih , the most prominent female disciple of the Báb, was arrested after the conference, Baháʼu'lláh intervened to protect her. Subsequently, he himself
5418-534: The Báb himself was executed by firing squad in Tabriz at the age of 30. In his teachings the Báb identifies himself as the first of two Manifestations of God whom the Creator was sending to usher in the enduring peace that is to signify humanity's attainment of maturity—when all people will live in unity as one human family. Baháʼís hold that the Báb's teachings lay the groundwork "for the eventual establishment of
5544-530: The Báb stated: "Well is it with him who fixeth his gaze upon the Order of Baháʼu'lláh, and rendereth thanks unto his Lord." Events leading up to and after the execution of the Báb were tumultuous for Bábís. As Muslim leaders incited fanatic mobs to violence against them, many Bábís—while refusing to take offensive steps against attackers—did take actions to defend themselves, but commonly ended-up being slaughtered. On 15 August 1852, two Bábí youth, in retaliation for
5670-478: The Báb's prophecies regarding "Him whom God shall make manifest". The "inseparable" nature and unity of the twin revelations of the Báb and Bahá’u’lláh are why Bahá’ís consider both faiths as forming one complete religious entity, and the reason the 1844 declaration of the Báb is considered the starting date of the Bahá’í Faith. When it was proven beyond any doubt that Baháʼu'lláh was innocent of involvement with
5796-469: The Báb. Bahá’u’lláh made that declaration to Yahya in early March 1866 through a tablet penned in Bahá’u’lláh's own handwriting and read aloud to Yahya by Bahá’u’lláh's amanuensis. Besides unequivocally proclaiming his spiritual station, Bahá’u’lláh called upon Yahya "to recognize and support him as the Báb had explicitly instructed him to do." Mirza Yahya's response was to counter that he, not Bahá’u’lláh,
5922-549: The Bábí Faith and even accompanied him on some early journeys on its behalf. After their father's death, Yahya's education and care were largely overseen by Bahá’u’lláh. During Baha’u’llah's imprisonment in the Síyáh-Chál Yahya went into hiding, but after Bahá’u’lláh's exile to Iraq Yahya left Iran in disguise and made his way to Baghdad. For a time, Yahya served as Bahá’u’lláh's secretary in Baghdad, but envy for
6048-445: The Bábí Faith or the lives of Bábís over which he was now claiming a high position. To bolster his effort, Yahya simultaneously sought to discredit Bahá’u’lláh by spreading false rumors and accusations about him, which stirred up feelings among Bábís in the Baghdad community. Declining to dispute with Yahya or do anything to "endanger the unity and survival of the already demoralized Bábí community", Bahá’u’lláh entrusted his family to
6174-499: The Bábís. Having given his younger sibling ample guidance and opportunities to live as a Bábí should, and having repeatedly forgiven him for things he had done in the past, Bahá’u’lláh decided the time had come to formally declare to Mirza Yahya that he was God's latest manifestation, the Promised One of the Báb, "Him whom God shall make manifest" —because doing so would require him to obey Bahá’u’lláh if Yahya were to remain faithful to
6300-631: The Central Figures, Shoghi Effendi, and the Universal House of Justice taken together are the canonical texts of the Baha'i Faith. A special category of works consist of the prayers of the Central Figures . These were often included in original letters and have been collected into various prayer books. Baháʼu'lláh's Prayers and Meditations is a significant volume. As Baháʼís are to pray, meditate, and study sacred scripture daily, these books are common. Shoghi Effendi's only book, God Passes By ,
6426-468: The Creator's attributes have been—and will forever be—only possible to the extent that these are shared by special Beings he and the Báb describe as Manifestations of God . Rather than simply being great thinkers with a better perspective on life than others, manifestations are spiritual entities specially created by God with capacities infinitely superior to ordinary humans. Existing in spiritual realms prior to birth in this physical life, each manifestation
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#17327660508636552-648: The Crooked Straight is a decidedly apologetic response to Ficicchia's polemical Der Baháʼísmus - Religion der Zukunft? ( Baháʼísm – Religion of the future? ), a book which was published and promoted by the Evangelische Zentralstrelle für Weltanschauungsfragen (Central Office of the Protestant Church for Questions of Ideology) in the 1980s. This organization has since revoked its affiliation with Ficicchia and now recognizes
6678-485: The New Era ) and worked as a translator of Baháʼí texts near the end of his life. In addition to his work for the Baháʼí Faith, Esslemont was an accomplished physician, as well as a linguist, proficient in English, French, Spanish, German, Esperanto , and later Persian and Arabic . Dr. Esslemont died of tuberculosis in Palestine in 1925 . John Ebenezer Esslemont was born in Aberdeen , Scotland on 19 May 1874,
6804-517: The Ottoman capital Constantinople (now Istanbul ). On 22 April 1863, Baháʼu'lláh left his house in Baghdad for the banks of the Tigris River and crossed to enter the verdant Najibiyyih garden-park on the other side, which a Baghdad admirer had offered for his use. There Baháʼu'lláh stayed for twelve days with family members and a few close followers chosen to accompany him. Upon arrival in
6930-657: The Ottoman government move him farther away. He spent months in Constantinople where the authorities became hostile to his religious claims and put him under house arrest in Edirne for four years, followed by two years of harsh confinement in the prison-city of Acre . His restrictions were gradually eased until his final years were spent in relative freedom in the area surrounding Acre. Baháʼu'lláh wrote at least 1,500 letters, some book-length, that have been translated into at least 802 languages. Some notable examples include
7056-440: The Promised One prophesied in every major religion of the past—the divine teacher God vowed to send to usher in humanity's Golden Age. Bahá’u’lláh's claim to being several ' messiahs ' converging in one person is understood by Bahá’ís as being a spiritual symbolic fulfillment rather than a literal fulfilment of messianic and eschatological prophecies of past faiths. This understanding is based upon Bahá’u’lláh's teachings regarding
7182-553: The Shah of Persia. Yahya's utter failings as a religious leader led most Bábís to reject his claims. When rumors of a ‘saint’ living in Sulaymaniyyih reached Bábí friends in Baghdad they suspected it was Bahá’u’lláh and asked one of his relatives to locate and beg him to return to help the community. Acceding to their urgent requests, to which Yahya even added an appeal, Bahá’u’lláh returned to Baghdad on 19 March 1856. Over
7308-646: The Son of the Wolf address both Islamic and Baháʼí audiences. During Baháʼu'lláh's lifetime, both Nabíl-i-Akbar and Mírzá Abu'l-Faḍl Gulpáygání were noteworthy Shiʻa scholars who accepted the religion. Nabíl-i-Akbar was well versed in, and wrote on Shiʻa issues. Mírzá Abu'l-Faḍl wrote extensively on both Christian and Shiʻa apologia, most notably in his book The Brilliant Proof . While Townshend's Christ and Baháʼu'lláh may also be regarded as an apologetic response to Christian concerns, Udo Schaefer , et al.'s Making
7434-542: The Sultan's prime minister. Other travelers included at least two dozen companions who requested Bahá’u’lláh's permission to accompany him. Though not included in the Sultan's invitation, Mirza Yahya joined the group en route. After fifteen weeks Bahá’u’lláh arrived in the Ottoman capital on 16 August 1863. He was welcomed by various government ministers of the Sultan, and by prominent personalities who paid their respects. The Persian ambassador also sent emissaries to greet him
7560-515: The Turkish government. Yahya's actions provoked a government investigation, which cleared Baháʼu’lláh—but fearing religious issues might stir up future disorder, the Ottomans decided to imprison both Baháʼu'lláh and Mirza Yahya in far-flung outposts of their empire. In July 1868 a royal decree condemned Bahá’u’lláh and his family to perpetual imprisonment in the pestilential penal colony of Acre; banished with them were most Bahá’ís in Adrianople, and
7686-708: The Universal House of Justice and its agencies as distinct from compilations. Wickens; Cole; Ekbal (1989). "Browne, Edward Granville" . Encyclopaedia Iranica . Vol. IV/5 . Retrieved 2022-12-05 . These sites focus on Baháʼí texts and related documents: These sites contain online or downloadable searchable databases of collected world religious works. English and French language versions contain extensive Baháʼí, Buddhist, Christian, Hindu, Islamic, Jewish, and other religious texts. Large libraries of Baháʼí texts are available in other, generally European, languages: Bah%C3%A1%CA%BCu%27ll%C3%A1h Baháʼu'lláh (born Ḥusayn-ʻAlí ; 12 November 1817 – 29 May 1892)
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#17327660508637812-555: The age of 33, during a governmental attempt to exterminate the movement, Baháʼu'lláh narrowly escaped death, his properties were confiscated, and he was banished from Iran. Just before leaving, while imprisoned in the Síyáh-Chál dungeon, Baháʼu'lláh claimed to receive revelations from God marking the beginning of his divine mission. After settling in Iraq, Baháʼu'lláh again attracted the ire of Iranian authorities, and they requested that
7938-404: The attempt against the Shah's life, the Shah finally agreed to free him but decreed that Baháʼu'lláh would be permanently banished from Persia. Dispossessed of his extensive properties and wealth, in the exceptionally severe winter of January 1853 Baháʼu'lláh with family members undertook a three-month journey to Baghdad , thus beginning what became exile for the rest of his life in territories of
8064-565: The bath. Salmani was so outraged he said his immediate thought was to kill Yahya—he hesitated only because he knew doing that would displease Bahá’u’lláh. Agitated, he informed Bahá’u’lláh's faithful brother Mirza Musa of the incident, who advised him to ignore it, saying Yahya had thought of this for years. Still upset, Salmani told ‘Abdu’l-Bahá, Bahá’u’lláh's eldest son, about the matter, who told him not to speak of it to others. Salmani finally informed Bahá’u’lláh, who likewise said he should not mention it to anyone. Until this incident, because Yahya
8190-526: The body of work available. At the same time there is concerted effort to re-translate, edit, and even redact works that are not authenticated. For example, ʻAbdu'l-Bahá on Divine Philosophy , published in 1916, was not reprinted at the direction of Shoghi Effendi. Also, early editions of Esslemont's Baháʼu'lláh and the New Era contained several passages that could not be authenticated, or were incorrect. These have been reviewed and updated in subsequent editions. This practice has been criticized by observers, but
8316-414: The capital. As a consequence, less than four months after arriving in Constantinople, the prime minister suggested the Sultan banish Baháʼu'lláh and his companions to Adrianople (now Edirne ), which the ruler promptly approved. On 12 December 1863, Baháʼu'lláh arrived in Adrianople with his family and other companions. His presence there, which lasted four and a half years, became a significant period for
8442-458: The care of his brother Mirza Musa and without notice left Baghdad on 10 April 1854 for mountains in the north near Sulaymaniyyih in Kurdistan . He later wrote that he withdrew to avoid becoming a source of disagreement within the Bábí community. Initially living as a hermit in those mountains, Bahá’u’lláh dressed as a dervish and used the name Darvish Muhammad-i-Irani. In Sulaymaniyyih
8568-587: The central figures but have not been authenticated. While these may be inspirational, they are not considered authoritative. Some of ʻAbdu'l-Bahá's collected talks (e.g. ʻAbdu'l-Bahá in London , Paris Talks , and The Promulgation of Universal Peace ) may fall into this category, but are awaiting further authentication. The Star of the West , published in the United States from 1910 to 1924, contains many pilgrim's notes and unauthenticated letters of ʻAbdu'l-Bahá. There
8694-490: The completed manuscript with him; however, since Esslemont hadn't completed the book he postponed his visit for a few months, arriving in Haifa in early November and staying until 23 January 1920. During this time, Abdu'l-Baha reviewed the book and spoke with Esslemont about suggestions for its improvement. As a result of having direct access to Abdu'l-Baha, Esslemont was able to collect a considerable amount of new information about
8820-461: The custom. Bahá’u’lláh's response was that he knew of the practice "but had no demands to make of anyone nor did he require favors from them; therefore there was no reason" for him to call upon anyone. Bahá’u’lláh's independence and detachment from the situation was used by the Persian ambassador to maliciously misrepresent Bahá’u’lláh before the Ottoman court, and to press for his banishment from
8946-406: The day after his arrival. At the time, it was customary for prominent government guests such as Bahá’u’lláh to "call on the prime minister and other high-ranking officials", during which the guests would seek favors, broker deals, and secure various forms of official support for themselves. When Bahá’u’lláh did not return any visits, Kamal Pasha, a former Ottoman prime minister, even reminded him of
9072-465: The death of ʻAbdu'l-Bahá, Shoghi Effendi vacationed in Esslemont's familiar area of Bournemouth. Subsequent to this, Esslemont took permanent residence in Palestine to assist Shoghi Effendi, who then also helped further refine Esslemont's book. In 1916 Esslemont began working on a book which was to become Baháʼu'lláh and the New Era , perhaps the foremost introductory volume on the Baháʼí Faith which
9198-494: The development of a united world community, Baha’u’llah emphasizes the importance of eliminating religious and racial prejudices and avoiding extreme nationalism. Further, he stipulates the rights of all minorities must be safeguarded and their development nurtured. A condition described as absolutely necessary for the realization of global peace is complete equality between women and men worldwide. Bahá’u’lláh states that in God's sight
9324-516: The disease was quite common at the time. In addition to his role as a medical provider, John organized events for his patients in order to raise their morale, and spent long hours comforting those at the very end of their lives. Esslemont was also involved in the conceptualization of a comprehensive national health service. He helped establish the State Medical Service Association, producing recommendations which became
9450-538: The divan met the wall sat a wondrous and venerable figure... The face of him on whom I gazed I can never forget, though I cannot describe it. Those piercing eyes seemed to read one's very soul; power and authority sat on that ample brow... No need to ask in whose presence I stood, as I bowed myself before one who is the object of a devotion and love which kings might envy and emperors sigh for in vain! A mild dignified voice bade me be seated, and then continued:— " Praise be to God that thou hast attained!... Thou hast come to see
9576-444: The early Baháʼís. The list below is incomplete. William P. Collins, in his Bibliography of English-language Works on the Bábí and Baháʼí Faiths, 1844–1985 , gives a list of 2,819 items, which includes multiple editions. For ease of browsing, the bibliography is sub-divided by author. The Universal House of Justice has prepared several compilations of extracts from the Central Figures and Shoghi Effendi. These are original works of
9702-490: The early periods of the religion in the Middle East or addressed historical periods in other places. Some of these contain significant amounts of biographical data and can be considered biographies. Notably, Balyuzi 's and Taherzadeh 's works have focused on the history and biographies of the central figures of the religion and their significant contemporaries. One of the earliest introductory texts available in English
9828-550: The editor of The Times , which was printed on 5 October 1871. Eventually, after the Sultan's death, Baháʼu'lláh was allowed to leave the city to visit nearby places, and to then reside in areas outside Acre. From 1877 to 1879, Baháʼu'lláh lived in Mazra'ih , a house a few miles north of the prison city. Though formally still a prisoner of the Ottoman Empire, the final years of Baháʼu'lláh's life (1879–1892) were spent in
9954-665: The extent possible. In December 1902, John married Jean Fraser, an accomplished pianist, and settled in Australia. Unfortunately, the marriage did not last long, and the couple had no children. Esslemont began his medical career in Aberdeen but moved to Australia in 1902. There he took a position at Ararat Hospital and became the District Surgeon and Health Officer for Alexandar County. He returned to Aberdeenshire in 1903 and, later that same year, left for South Africa in
10080-679: The first of the Hands of the Cause he appointed in 1951, as well as one of the Disciples of ʻAbdu'l-Bahá . In 1955, Esslemont was described by Shoghi Effendi as one of the " three luminaries of the Irish, English and Scottish Baháʼí communities." There is a Baháʼí school named after Esslemont, The John Esslemont School , in the Grampian region of North East Scotland operating since 1987. There
10206-539: The foundation of the British National Health Service. The combination of increasing health issues and his focus on the work of the Baháʼí Faith precluded the continuation of his medical career, and in the spring of 1923, Esslemont left Bournemouth and returned to Aberdeen.. Esslemont heard about the Baháʼí Faith in late 1914, from Katherine Parker, the wife of one of his professional associates. Having investigated many belief systems, Esslemont
10332-623: The further unfoldment of his mission among Bábís, and for the general proclamation of his cause. Over the next two years, writings which flowed from Bahá’u’lláh were broadly shared with Bábís in Iran. Bahá’u’lláh dispatched several trusted followers to Iran, and most of the Bábís came to recognize him as the leader of their faith. Emboldened by lack of persecution against Bábís, Mirza Yahya "decided to emerge from his self-imposed seclusion" to again pursue leadership ambitions which his envy of Bahá’u’lláh had kept burning. Convinced that Bahá’u’lláh's death
10458-497: The garden Bahá’u’lláh declared to his companions that he was " Him whom God shall make manifest ", the one promised by the Báb, and announced that his mission as God's latest manifestation in this world had commenced. Bahá’u’lláh left the Riḍván garden on 3 May 1863 and proceeded with his family to Constantinople as guests of the Ottoman government, accompanied by a mounted government escort arranged for their protection by 'Ali Pasha,
10584-419: The growing admiration Bábís showed Bahá’u’lláh led Yahya to seek leadership of the Bábí religion. Attempting to elevate himself among Bábís, Yahya and a few supporters referenced a letter the Báb had written a few years earlier when Yahya was still a teenager, naming Yahya to nominal leadership pending the appearance of "Him whom God shall make manifest". Yahya claimed the letter meant he was actually appointed
10710-407: The head of a noted theological seminary happened to meet Bahá’u’lláh and invited him to visit. There a student noticed Bahá’u’lláh's exquisite penmanship, which raised the curiosity of leading instructors. As he responded to their queries on complex religious themes, Bahá’u’lláh quickly gained admiration for his learning and wisdom. Shaykh ʻUthmán, Shaykh ʻAbdu'r-Rahmán, and Shaykh Ismáʼíl, leaders of
10836-526: The history and teachings of the Baháʼí Faith. He returned to England to revise the book, which he completed in June 1920. The work was then translated into Persian and forwarded to Abdu'l-Baha for final review. Because Abdu'l-Baha died in 1921 before reviewing the work in its entirety, the remainder was reviewed by Shoghi Effendi. The first edition of Baháʼu'lláh and the New Era was published in September 1923 and
10962-699: The hopes that the climate would be beneficial to his health. He worked in South Africa for five years, serving as Medical Officer of a government hospital and then as the District Surgeon at Kroonstad. He returned to Britain in 1908 and took a position as the Resident Medical Officer of the Home Sanatorium in Bournemouth, England. This was one of many facilities established for the care and treatment of tuberculosis patients, as
11088-456: The human race must, and will, embrace its final circle of unity, that of the planet itself. Bahá’u’lláh links this "process of progressive Revelation " to God's eternal covenant —the promise that every divine teacher makes with his followers regarding the next manifestation whom the Creator will send to guide them. Prophecies pertaining to this great covenant are found in scriptures of all religions, with every manifestation prophesying about
11214-423: The importance of working in some trade or profession to benefit oneself and others. Bahá’ís are urged to be exemplary, honest, loyal and conscientious citizens wherever they may reside, and to eschew pride, strife, slander and backbiting in all circumstances. Baháʼu'lláh's core message to his followers is to make every effort to serve humanity, and to collaborate with like-minded individuals in all efforts to advance
11340-418: The killings of the Báb and his leading disciples, made an attempt to assassinate the Iranian king. As Nasiri'd-Din Shah passed along a public road the two blocked the monarch to fire birdshot at him. The king escaped without serious injury, but the incident led to an outburst of persecution against Bábís far exceeding past events. Though investigations found the offending pair acted alone, a "reign of terror"
11466-642: The life of privilege offered by his aristocratic lineage, instead devoting his time and resources to a range of charitable works that earned him renown as "the Father of the Poor". The Báb , a 24-year-old merchant from Shiraz , stirred Persia with his claim in May 1844, to not only be the promised redeemer of Islam (the Qa’im or Mahdi ), but a new prophet of God similar to Moses , Jesus , and Muhammad . His original name
11592-469: The light of God through such means as best befitted the exigencies of the age in which they appeared." Bahá’ís perceive each major world religion as part of one God-ordained holistic educational process which has spiritually and socially enabled human civilization itself to progress—as people have learned to embrace ever-widening circles of unity which have successively involved ever more diverse families, tribes, city-states, and then nations. Inevitably,
11718-567: The lofty standards taught by the Báb. His actions to discredit Bahá’u’lláh, and any who admired him, grew. At the same time Yahya used the Bábí Faith to benefit himself materially and to try to augment his delusory standing, employing means towards those ends which shamefully contradicted statements by the Báb. He also engaged in criminal activities, including persuading several followers to murder other Bábís whom Yahya viewed as potential adversaries, or as supporters of such imagined rivals. Yahya even took steps to initiate another attempt to assassinate
11844-401: The material and spiritual advancement of society. Baháʼu'lláh died in 1892 near Acre. His burial place is a destination for pilgrimage by his followers, known as Bahá’ís, who now reside in 236 countries and territories and number between 5 and 8 million. Baháʼís regard Baháʼu'lláh as a Manifestation of God in succession to others like Buddha, Jesus, or Muhammad. Baháʼu'lláh's given name
11970-470: The mother of the Shah and authorities seeking to curry favor with the king sought ways to justify executing him. Bahá’u’lláh relates that during imprisonment in the Síyáh-Chál he had several mystical experiences, in which he received his mission as a manifestation of God, the Promised One heralded by the Báb. Bahá’ís view this dawning of Bahá’u'lláh's spiritual mission as the beginning of fulfillment of
12096-461: The new prisoners were enemies of the state, of God, and his religion, and association with them was strictly forbidden. The first years in ‘Akká were under very harsh conditions with many Bahá’ís becoming sick (three eventually died). June 1870 witnessed the tragic death of Baháʼu'lláh's 22-year-old son Mirzá Mihdí who fell through an unguarded skylight as he paced on the roof of the prison one evening while engrossed in prayer and meditation . After
12222-785: The next 7 years, Bahá’u’lláh undertook to transform the Bábí community. Through personal example, as well as encouragement and constant interaction with Bábís, Bahá’u’lláh "restored the community to the moral and spiritual level it had attained during the Báb's lifetime". Growing numbers were drawn to join the reinvigorated Bábí movement. As Bahá’u’lláh's renown as a spiritual guide and Bábí leader grew, Mirza Yahya remained withdrawn. The spread of Bahá’u’lláh's reputation in Baghdad and surrounding areas, along with increased dissemination of his writings, attracted "[p]rinces, scholars, mystics, and government officials" to meet him, many "prominent in Persian public life." This development unnerved antithetical elements among Iran's Islamic clergy, and again raised
12348-431: The next one, and even others, to come. As for their responsibility in this covenant, the followers of each religion have the duty to carefully investigate, with an open mind, whether a person claiming to be the promised new messenger of their faith does, or does not, spiritually fulfill relevant prophecies. In announcing his claim to be the promised manifestation heralded by the Báb, Baháʼu'lláh also declared his station as
12474-425: The original names. His work was not just that of a translator, as he was also the designated interpreter of the writings, and his translations are used as a standard for current translations of the Baháʼí writings. A style guide, available at the bahai.org website, gives a glossary and pronunciation guide of names and concepts as used within the Baháʼí Faith, including, The question of the authenticity of given texts
12600-527: The physician in this day should not be found to be identical with that which he prescribed before. How could it be otherwise when the ills affecting the sufferer necessitate at every stage of his sickness a special remedy? In like manner, every time the Prophets of God have illumined the world with the resplendent radiance of the Day Star of Divine knowledge, they have invariably summoned its peoples to embrace
12726-427: The process of unifying the world in ways pleasing to God. Bahá'u’lláh repeatedly states his message is for all peoples, and that the purpose of his teachings is to build a new world in which humanity advances as a whole. He clearly proclaims the principle of the oneness of mankind, urging heads of state to join in resolving existing disputes to achieve peace and to safeguard it through collective security. To promote
12852-486: The progress of Esslemont's own case was slow, there were no medications available to cure Tuberculosis during his lifetime. After suffering bouts of illness of increasing frequency and duration over nearly three decades, Esslemont died of complications from the disease on 22 November 1925. He is buried in the Baháʼí cemetery at the foot of Mount Carmel in Haifa , Israel. Shoghi Effendi posthumously designated Esslemont as
12978-465: The sexes are equal; neither is superior to the other. To realize such equality, Baháʼí teachings envisage the implementation of far-reaching societal changes everywhere —including mandates to end discriminatory practices against females and greater emphasis on education for girls to ensure women fulfill their potential in all fields of human endeavor. John Esslemont John Ebenezer Esslemont M.B., Ch.B. (1874 – 1925), from Scotland ,
13104-404: The shrine of Bahá’u’lláh, along with other Baháʼí holy places in Acre and Haifa, were added to UNESCO's list of World Heritage Sites . The Baháʼí concept of God is monotheistic . God is a single uncreated imperishable entity that is the absolute and ultimate source of all existence. Baháʼu'lláh unequivocally teaches "the existence and oneness of a personal God, unknowable, inaccessible,
13230-632: The source of all Revelation , eternal , omniscient , omnipresent and almighty ". Bahá’u’lláh asserted that the Creator cannot be grasped by creation—for anything made can never comprehend its maker. Nevertheless, Baháʼu'lláh said that the Creator bestowed upon humans' capacity to recognize the maker's existence, and the ability to develop spiritually through awareness of God's infinite superlative attributes and by striving to emulate those qualities as best as one can in life —virtues such as love, mercy, kindness, generosity, justice, etc. Bahá’u’lláh explains human knowledge of God's existence and awareness of
13356-491: The successor or vicegerent of the Báb. Knowledgeable Bábís promptly rejected Yahya's bold claim, because the referenced letter indicated no such status, and due to the fact that other writings of the Báb specifically "eliminated the institution of successorship, or vicegerency" from his religion. The Báb also decreed no one's words would be binding upon believers until the advent of the Promised One. Others questioned Yahya's motives, considering he had never done anything to protect
13482-466: The tablet—this news brought great joy to the Báb when Mullá Husayn wrote him about it. Bahá’u’lláh received the tablet when he was 27, he immediately acknowledged the truth of the Báb's message and arose to share it with others. In his native province of Núr Bahá’u’lláh's notability as a prominent local provided numerous opportunities to teach the Bábí Faith, and his trips attracted many to the new religion, including Muslim clerics. His Tehran home became
13608-438: The ten most numerous books on Baháʼí topics found in libraries in 2008 around the world the second highest is Baha'u'llah and the New Era . Early editions contained several passages that could not be authenticated, or needed corrections. These have been reviewed and updated, under the authority of Baháʼí institutions, in subsequent editions. This practice has been pointed out by critics. Baháʼí institutions have written that it
13734-481: The third son and fourth child of John E. Esslemont and Margaret Davidson. The Esslemont family was distinguished and accomplished and John would prove to be no exception. He was educated at Ferryhill School and Robert Gordon's College in Aberdeen. He then went on to Aberdeen University , where he graduated with a combined degree in Medicine and Surgery with honorable distinction in 1898. In his final year, he won
13860-566: The word Baháʼ. For example, a nine-pointed star or nine-sided temples are references to the numerical value of Baháʼ according to a system of numerology (b=2, h=5, á=1, ʼ=1), the word Baháʼí indicates a follower of Baháʼ, and his son ʻAbdu'l-Bahá (Servant of Baháʼ) chose his title to demonstrate servitude toward Baháʼu'lláh. In the 1930s, Baháʼís adopted a standardized system of transliterating Arabic that renders Arabic faithfully into Roman script . The vowels without diacritical marks are short, and those with diacritical marks are long. His name
13986-489: The writings of Baháʼu'lláh's, some of which are in his own handwriting, are kept in the International Baháʼí Archives in Haifa , Israel . Some large works, for example the Kitáb-i-Íqán , were revealed in a very short time, as in a night, or a few days. Baháʼu'lláh wrote many books, tablets and prayers, of which only a fraction have so far been translated into English. He revealed thousands of tablets with
14112-415: Was Ḥusayn-ʻAlí , and as the son of a nobleman in the province of Núr , he was known as Mírzá Ḥusayn-ʻAlí Núrí ( Persian : میرزا حسینعلی نوری ). In 1848 he took the title Baháʼ (بهاء), Arabic for "glory" or "splendour", or Baháʼu'lláh ( / b ə ˈ h ɑː ʔ ʊ l ɑː / , Arabic : بَهاءُالله ), as a glorification of God. Many symbols and phrases of the Baháʼí Faith derive their significance from
14238-427: Was Yahya's subsequent attempt on Bahá’u’lláh's life that brought about "an unprecedented commotion in the community". It involved Ustad Muhammad-‘Aliy-i-Salmani, a traditional barber who served as Bahá’u’lláh's bath attendant. Salmani reported that Yahya suddenly began to show kindness to him, then one day insinuated it would be "a great service" to their religion if he assassinated Bahá’u’lláh while attending to him in
14364-400: Was a half-brother whom Bahá’u’lláh always treated with kindness and care, most in the Bábí community also showed Yahya respect, even if they did not accept his claims to a special religious status. However, when Salmani was unable to keep silent and openly related to others what Yahya had asked of him, Yahya's actions and intentions—so contrary to the Báb's teachings—incited great turmoil amidst
14490-456: Was a prominent British adherent of the Baháʼí Faith . Shoghi Effendi , Guardian of the Baháʼí Faith , posthumously named Esslemont a Hand of the Cause of God , one of the Disciples of ʻAbdu'l-Bahá (Effendi's predecessor), and one of the United Kingdom's three luminaries of the Baháʼí Faith . He was the author of one of the foremost introductory texts on the Baháʼí Faith ( Baháʼu'lláh and
14616-537: Was an Iranian religious leader who founded the Baháʼí Faith . He was born to an aristocratic family in Iran and was exiled due to his adherence to the messianic Bábi Faith . In 1863, in Iraq , he first announced his claim to a revelation from God and spent the rest of his life in further imprisonment in the Ottoman Empire . His teachings revolved around the principles of unity and religious renewal, ranging from moral and spiritual progress to world governance. Baháʼu'lláh
14742-483: Was appointed by Baháʼu'lláh to be his successor and was authorized by him to interpret the religion's "revealed text." The works of ʻAbdu'l-Bahá are therefore considered authoritative directives and interpretation, as well as part of Baháʼí scripture. He, along with The Báb and Baháʼu'lláh, is considered one of the " Central Figures " of the religion. Likewise Shoghi Effendi 's interpretations and directives are considered authoritative, but are not considered to expand upon
14868-583: Was eventually published in 1923, and has since been translated into dozens of languages. Due to the demands of his professional life, he had only completed half the book by May 1918, and when in the latter part of that year Abdu'l-Baha was made aware of Esslemont's book project, he requested a copy for his review, Esslemont forwarding the nine chapters he had completed in January 1919. His plan had been to visit Haifa in July 1919, Abdu'l-Baha requesting that he take
14994-489: Was identified and reviewed by recent scholars noting it was intended to be a chapter in the book. In 1920 a review of prayer in the Baháʼí Faith, especially the Long Obligatory Prayer as then translated, was published by Esslemont. Later an expanded version would be a chapter of Baháʼu'lláh and the New Era . More than sixty years later in the 1980s it remained in the top ten of cited Baháʼí books and of
15120-413: Was interested to discover yet another in the Baháʼí Faith, borrowing a few pamphlets from Katherine Parker which intrigued him further. By March 1915, he had read several books and was beginning to adopt the patterns of Baháʼí life, becoming the first Baháʼí of Bournemouth . He helped form a Baháʼí group in Bournemouth and began to speak to various groups about the religion. He also contributed money to
15246-438: Was necessary for his own advancement, Yahya's first effort towards that end involved personally poisoning Bahá’u’lláh when he invited him for tea. His doing so caused a severe month-long illness that left Bahá’u’lláh with a tremor in his hand for the rest of his life. Though Bahá’u’lláh advised those who knew not to speak of what had happened, awareness of the incident grew, giving rise to strong agitation among Bábís. However, it
15372-490: Was raised with no formal education but was well-read and devoutly religious. His family was considerably wealthy, and at the age of 22 he turned down a position in the government, instead managing family properties and donating time and money to charities. At the age of 27 he accepted the claim of the Báb and became one of the most outspoken supporters of the new religious movement which advocated, among other things, abrogation of Islamic law, which attracted heavy opposition. At
15498-440: Was temporarily confined and punished with bastinado . The Bábí Faith quickly spread across Persia, attracting large numbers of adherents. This provoked widespread opposition from both Islamic clerics fearful of losing congregants and associated benefits, and from civil authorities afraid of the growing influence of the Bábí community, resulting in thousands of Bábís being killed in relentless campaigns of persecution. In July 1850
15624-434: Was the promised manifestation mentioned by the Báb. This step by Yahya promptly resulted in almost all Bábís in Adrianople, who were already devoted to Bahá’u’lláh, deciding to have nothing further to do with Yahya or his few supporters. As news of this development reached Bábís in Persia and Iraq, and surviving Bábí members of the Báb's family, their response in support of Bahá’u’lláh was the same. Mirza Yahya's effort to claim
15750-435: Was unleashed, killing at least 10,000 Bábís that same year as government ministers vied with one another to collectively punish known or suspected Bábís, including Bahá’u’lláh. Well known for his support of the Bábí cause, Baháʼu'lláh was arrested and incarcerated in the subterranean Síyáh-Chál of Tehran, where he was bound in heavy chains that left life-long scars. Baháʼu'lláh was confined to that dungeon for four months, as
15876-541: Was ʿAlí Muḥammad, and later assumed the title of the Báb ( lit. ' the gate ' ), indicating his position as a spiritual "gate to divine knowledge", and to a still greater God-sent educator whose imminent appearance he was preparing the way for. Soon after declaring his spiritual mission to Mullá Husayn , the Báb sent him to Tehran to deliver a special tablet to one whom God would guide him to. After learning about Baháʼu'lláh through an acquaintance, Mullá Husayn felt compelled to arrange for Baháʼu'lláh to receive
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