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Bahá’u’lláh

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Bahá’u’lláh
Entrance to the Shrine of Bahá’u’lláh, in Bahjí, ‘Akká, Israel
Native name
حضرت بهاءالله
Born
Ḥusayn-‘Alí

November 12, 1817
Tihrán, Persia
DiedMay 29, 1892 (aged 74)
‘Akká, Israel
NationalityPersian
Spouse(s)Navváb (1835-1886)
Mahd-i-'Ulyá (1849-1892)
Gawhar Khánum (?-1892)
Children'Abbás, Bahá’íyyih, Mihdí (amongst others)
Parent(s)Father: Mírzá `Abbás-i-Núrí
Mother: Khadíjih Khánum
 Media •  Works •  Media

Bahá’u’lláh (About this sound pronunciation) (November 12, 1817 – May 29, 1892), born Mírzá Ḥusayn-‘Alí Núrí in Iran was the founder of the Bahá’í Faith, which advocates universal peace, unity among all peoples, harmony between science and religion, and the essential oneness of God and His messengers through an ever unfolding process of divine revelation.

At the age of 27, Bahá’u’lláh became a follower of the Báb, a Persian merchant who began preaching that God would soon send a new prophet similar to Jesus or Muhammad. The Báb and thousands of followers were executed by the Iranian authorities for their beliefs. Bahá’u’lláh faced exile from his native Iran, and in Baghdad in 1863 claimed to be the expected prophet of whom the Báb foretold. Thus, Bahá’ís regard Bahá’u’lláh to be the most recent in a long line of Messengers of God, fulfilling of the eschatological expectations of Islam, Christianity, and other major religions.[1]

Bahá’u’lláh authored a significant number of tablets, prayers and books during his 40-year ministry covering a wide range of topics including the teachings and laws for Bahá’ís. The Bahá’í Archives in Haifa, Israel holds more than 15,000 tablets of Bahá’u’lláh, only a small percentage of which have been translated into English. Some of His primary works are the Kitáb-i-Aqdas, His Most Holy Book, the Kitáb-i-Íqán, His primary theological work, The Seven Valleys, His "greatest mystical composition" and The Hidden Words which is a collection of short utterances that contain basic spiritual truths.

Throughout His ministry Bahá’u’lláh was repeatedly imprisoned and exiled. Following His imprisonment in Persia in 1852 He subsequently choose exile in Baghdad, but was forced to move first to Constantinople, then Adrianople, and ultimately to the prison city of ‘Akká, (present-day Israel), where he spent his final 24 years of life. His burial place is a destination of pilgrimage for His followers, and the Bahá’í World Centre sits in nearby Haifa.

Background

Early life

The city of Tehran, Iran, where Bahá’u’lláh was born.

Bahá’u’lláh was born on November 12, 1817, in Tehran, the capital city of Persia, in present-day Iran. His mother was Khadíjih Khánum and His father was Mírzá Buzurg. As a young child, Bahá’u’lláh was privately tutored and was known to be intelligent. He was a devout Shi'a Muslim, and by the age of 13 or 14 He discussed intricate religious matters with leading ulema.

Bahá’u’lláh's father, Mírzá Buzurg, served as vizier to Imám-Virdi Mírzá, the twelfth son of Fatḥ-‘Alí Sháh Qajár. Mírzá Buzurg was later appointed governor of Burujird and Lorestan,[2] a position that he was stripped of during a government purge when Muhammad Sháh came to power. After His father died, Bahá’u’lláh was asked to take a government post by the new vizier Hájí Mírzá Áqásí, but He declined the position.[3]

Marriage and family

Main article: Bahá’u’lláh's family

As the custom of the day, the family would arrange marriages for their young sons or daughters. When He was almost eighteen years of age, He was wedded to Ásíyih Khánum. She was fifteen at the time, and entitled The Most Exalted Leaf. Ásíyih Khánum was the mother of ‘Abdu’l-Bahá.

His second wife was a widowed cousin of His, Fátimih Khánum. She was twenty-one at the time. Bahá’u’lláh entitled her Mahd-i-'Ulyá. Mahd-i-'Ulyá was the mother of Mírzá Muhammad-'Alí.

Bahá’u’lláh also married Gawhar Khánum, a widow of a martyr. Her age was not known, the couple also only had one child; Furúghíyyih. Gawhar Khánum was a maid to Ásíyih Khánum. Bahá’u’lláh had fourteen children, only seven of whom lived to adulthood. Bahá’u’lláh and His first wife Navváb were known as the Father of the Poor and the Mother of Consolation for their extraordinary generosity and regard for the impoverished. [4]

Bábí movement

Main article: Bábí religion

In 1844 a 25 year old man from Shiraz, Siyyid Mírzá `Alí-Muḥammad, who took the title of The Báb (Arabic; meaning "The Gate"), and proclaimed Himself to be the promised Mihdi and Qaim of Islam. The movement quickly spread across the Persian Empire and received widespread opposition from the Islamic clergy. The Báb was martyred in 1850 by firing squad at the age of 30 and the community was almost entirely exterminated in 1852-3.

Acceptance of the Báb

Bahá'u'lláh first heard of the Báb when he was 27, and received a messenger, Mullá Husayn, telling him of the Báb. Bahá'u'lláh accepted the Báb's claims, becoming a Bábí and helping to spread the new movement, especially in his native province of Núr, becoming recognized as one of its most influential believers.[5][6] His notability as a local gave him many openings, and his trips to teach the religion were met with success, even among some of the religious class. He also helped to protect his co-religionists, such as Táhirih, but did so at some risk, since the aid he was giving led to his being temporarily imprisoned in Tehran and enduring bastinado.[5] Bahá'u'lláh, in the summer of 1848, also attended the conference of Badasht in the province of Khorasan, where 81 prominent Bábís met for 22 days; at that conference where there was a discussion between those Bábís who wanted to maintain Islamic law and those who believed that the Báb's message began a new dispensation, Bahá'u'lláh took the pro-change side, which eventually won out. It is at this conference that Bahá'u'lláh took on the name Bahá.[5]

When violence started between the Bábís and the Qajar government in the later part of 1848, Bahá'u'lláh tried to reach the besieged Bábís at the Shaykh Tabarsi in Mazandaran, but was arrested and imprisoned before he could get there.[5] The following years until 1850 saw the Bábís being massacred in various provinces after the Báb made his claim of being Manifestation of God more public.[5]

During the Period of the Attempt on the Life of the Shah

As the result of the Martyrdom of the Báb in 1850 an assassination attempt was instigated on the King of Persia, Nasser-al-Din Shah, two years later by a handful of angry Bábís. Notwithstanding the assassins' statement that they were working alone, the entire Bábí community was blamed, and a slaughter of several thousand Bábís followed. Many of the Bábís who were not killed, including Bahá’u’lláh, were imprisoned in the Síyáh-Chál (Black Pit), an underground dungeon of Tehran.[7] Bahá’u’lláh Himself was found to be innocent of complicity in the assassination plot,[3] but remained in the Síyáh-Chál over four months, as testified by Himself.[8]

An Austrian officer, Captain von Goumoens, working in the court of the Shah at the time, gave the following account after signing his resignation:

"[I saw] ones who, with gouged-out eyes, must eat, on the scene of the deed, their own amputated ears; or whose teeth are torn out with inhuman violence by the hand of the executioner; or whose bare skulls are simply crushed by blows from a hammer..."
"As for the end itself, they hang the scorched and perforated bodies by their hands and feet to a tree head downwards, and now every Persian may try his marksmanship to his heart’s content... When I read over again, what I have written, I am overcome by the thought that those who are with you in our dearly beloved Austria may doubt the full truth of the picture, and accuse me of exaggeration. Would to God that I had not lived to see it!... At present I never leave my house, in order not to meet with fresh scenes of horror... I will no longer maintain my connection with the scene of such crimes.”[9]

Revelation in the Síyáh-Chál

It was during Bahá’u’lláh's imprisonment in the Síyáh-Chál that He received a vision of a Maiden from God, through whom He received His mission as a Messenger of God and as the One whose coming the Báb had prophesied.[7] After four months in the Síyáh-Chál, owing to the insistent demands of the Ambassador of Russia,[10] and

A view of the city of Tehran, where Bahá’u’lláh was imprisoned in 1852.

after the person who tried to kill the Shah confessed and exonerated the Bábí leaders, the authorities released Him from prison. Bahá’u’lláh refers to the assistance of the Russian ambassador when He wrote to the Czar Alexander II of Russia:

"Whilst I lay chained and fettered in the prison, one of thy ministers extended Me His aid. Wherefore hath God ordained for thee a station which the knowledge of none can comprehend except His knowledge."[11]

The authorities then banished Bahá’u’lláh from Persia, and He chose to go to Baghdad, then a city in the Ottoman Empire.

Baghdad

Map showing the route of Bahá’u’lláh's exiles.

Banishment from Persia

In 1853, with limited supplies and food, and through the cold of winter, Bahá’u’lláh and His family traveled from Persia to Baghdad.

Mírzá Yaḥyá had been appointed by the Báb to lead the Bábí community, and had been traveling around Persia in disguise. He decided to go to Baghdad and join the group using funds given to him by Bahá’u’lláh.

An increasing number of Bábí's considered Baghdad the new center for leadership of the Bábí religion, and a flow of pilgrims started coming there from Persia. However, as time went on, people began to look to Mírzá Yaḥyá for leadership less and less, and instead saw Bahá’u’lláh as their leader.[12] As a result Mírzá Yaḥyá started to try to discredit Bahá’u’lláh and further divided the community.[12] The actions of Mírzá Yaḥyá drove many people away from the religion and allowed its enemies to continue their persecution.[3]

Kurdistan

On April 10 1854 Bahá’u’lláh, without telling anyone His purpose or destination, left with one companion to the mountains of Kurdistan, north-east of Baghdad, near the city Sulaymaniyah.[3] He later wrote that He left so as to avoid becoming the source of disagreement within the Bábí community.

For two years Bahá’u’lláh lived alone in the mountains of Kurdistan[7] dressed like a dervish and using the name Darvish Muhammad-i-Irani. At one point someone noticed His remarkable penmanship, which brought the curiosity of the instructors of the local Sufi orders.[3] As He began to take guests, He became noted for His learning and wisdom. Shaykh `Uthmán, Shaykh `Abdu'r-Rahmán, and Shaykh Ismá'íl, undisputed leaders of the Naqshbandíyyih, Qádiríyyih, and Khálidíyyih Orders respectively, began to seek His advice and admire Him. It was to the second of these that the Four Valleys was written. Several other notable books were also written during this time.[7]

In Baghdad, given the lack of firm and public leadership by Mirza Yahya, the Bábí community had fallen into disarray.[3] Some Bábís, including Bahá’u’lláh's family, thus searched for Bahá’u’lláh, and when news of a wise man living in the mountains under the name of Darvish Muhammad spread to neighbouring areas, Bahá’u’lláh's family pleaded with Him to come back to Baghdad, which He did.[3]

Return to Baghdad

When Bahá’u’lláh returned to Baghdad He saw that the Bábí community had become disheartened and divided. In the time of Bahá’u’lláh's absence, the Baghdad community had become alienated with the religion since Mirza Yahya had proceeded to marry the widowed wife of the Báb against the clear instructions left by Him [3] and dispatched followers to the province of Nur for the second attempt on the life of the Shah.[13] A few Bábís went so far as refuting Mirza Yahya's claims to successorship, advancing counter-claims, and disseminating their own writings.[14]

Bahá’u’lláh remained in Baghdád for seven more years. During this time, while keeping His station as the Manifestation of God hidden, He taught the Báb's teachings. He published many books and verses, which He called revelations, including the Book of Certitude and the Hidden Words.

Bahá’u’lláh's rising influence in the city, and the revival of the Persian Bábí community gained the attention of His enemies in Islamic clergy and the Persian government. [15] They were eventually successful in having the Ottoman government exile Bahá’u’lláh from Baghdad to Constantinople.[15]

Declaration in the Garden of Ridvan

On April 22, 1863, Bahá’u’lláh left Baghdad and entered the Garden of Ridván near Baghdad. Bahá’u’lláh and those accompanying Him would stay in the garden for twelve days before departing for Constantinople. It was during His time in the Garden of Ridván that Bahá’u’lláh declared to His companions His mission and Station as a Messenger of God.[7] Today Bahá’ís celebrate the twelve days that Bahá’u’lláh was in the Garden of Ridván as the festival of Ridván.

The eleven years of secrecy that passed between when Bahá’u’lláh saw the Maiden of Heaven in the Síyáh-Chál and this declaration are referred to by Bahá’í chroniclers and by Bahá’u’lláh Himself as Ayyam-i butun ("Days of Concealment"). Bahá’u’lláh stated that this period was a "set time of concealment".

Imprisonment

Constantinople (Istanbul)

As mentioned previously, Bahá’u’lláh was given an order to relocate to the Ottoman capital of Constantinople (now Istanbul). Although not a formal prisoner yet, the forced exile from Baghdad was the beginning of a long process which would gradually move Him into further exiles and eventually the penal colony of ‘Akká.

Bahá’u’lláh and His family, along with a small group of Bábís, stayed in Constantinople for only four months. (One source, Sohrab & Chanler 1933, p. 27, states that there were seventy-five people all together.) During this time the Persian ambassador in the court of the Sultan mounted a systematic campaign against Bahá’u’lláh. He was thus exiled to Adrianople (now Edirne), but before leaving He wrote a Tablet to the Sultan, the contents of which are unknown, but Shamsi Big, who delivered the letter, gave the following report:

"I know not what that letter contained, for no sooner had the Grand Vizir perused it than he turned the color of a corpse, and remarked: 'It is as if the King of Kings were issuing His behest to His humblest vassal king and regulating His conduct.'"[16]

Adrianople (Edirne)

During the month of December 1863, Bahá’u’lláh and His family embarked on a twelve-day journey to Adrianople. Bahá’u’lláh stayed in Adrianople for four and a half years. Mirza Yahya, upon hearing Bahá’u’lláh's words in a Tablet challenging him to accept Bahá’u’lláh's Revelation, offered a counter-claim that he was the one whom the Báb had prophesied about. This caused a break within the Bábí community, and the followers of Bahá’u’lláh became known as Bahá’ís, while the followers of Mirza Yahya, also known as Subh-i-Azal ("Morning of Eternity") became known as Azalís. While in Adrianople, Bahá’u’lláh was poisoned and nearly died. His hand was left shaking for the rest of His life. Bahá’í historical texts, and contemporary accounts, report that Subh-i-Azal was directly behind the poisoning. [17] [18] Later, followers of Azal made the counter-claim that Bahá’u’lláh had accidentally poisoned Himself while trying to poison others. [19]

Letters to the Leaders of the World

Also, while in Adrianople, Bahá’u’lláh proclaimed the Bahá’í Faith further by addressing Tablets to the kings and rulers of the world asking them to accept His revelation, renounce their material possessions, work together to settle disputes, and endeavor towards the betterment of the world and its peoples. Some of these leaders include (links below are to the text of the messages):

‘Akká

Prison Cell of Bahá’u’lláh, ‘Akká

The disagreements between the Bahá’ís and the Azalís allowed the Ottoman and Persian authorities to exile Bahá’u’lláh once again. One morning, without any notice, soldiers surrounded Bahá’u’lláh's house and told everyone to get ready to depart to the prison-city of ‘Akká. Bahá’u’lláh and His family left Adrianople on August 12, 1868 and after a journey by land and sea arrived in ‘Akká on August 31. The inhabitants of ‘Akká were told that the new prisoners were enemies of the state, of God and His religion, and that association with them was strictly forbidden.

The first years in ‘Akká imposed very harsh conditions on, and held very trying times for, Bahá’u’lláh. Mírzá Mihdí, Bahá’u’lláh's son, fell through a skylight at twenty-two while pacing back and forth in prayer and meditation. Bahá’u’lláh offered to heal Mirzá Mihdí but he requested instead that his life be used as a sacrifice so that the prison gates would open and the pilgrims would be able to visit the Holy Family. A few months later the people and officials began to trust and respect Bahá’u’lláh, and thus the conditions of the imprisonment were eased and He was eventually allowed to leave the city and visit nearby places. From 1877 until 1879 Bahá’u’lláh lived in the house of Mazra'ih.

Final years

Bahjí

The shrine where Bahá’u’lláh is buried.

The final years of Bahá’u’lláh's life (1879-1892) were spent in the Mansion of Bahjí, just outside ‘Akká, even though He was still formally a prisoner of the Ottoman Empire. During His years in ‘Akká and Bahjí, Bahá’u’lláh produced many volumes of work including the Kitáb-i-Aqdas.

In 1890 the Cambridge orientalist Edward Granville Browne had an interview with Bahá’u’lláh in this house. After this meeting he wrote his famous pen-portrait of Bahá’u’lláh:

"In the corner where the divan met the wall sat a wondrous and venerable figure, crowned with a felt head-dress of the kind called táj by dervishes (but of unusual height and make), round the base of which was wound a small white turban. 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; while the deep lines on the forehead and face implied an age which the jet-black hair and beard flowing down in indistinguishable luxuriance almost to the waist seemed to belie. 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!"[20]

On May 9, 1892 Bahá’u’lláh contracted a slight fever which grew steadily over the following days, abated, and then finally took His life on May 29, 1892. He was buried in a Shrine located next to the Mansion of Bahjí. The date of his death is commemorated annually as the Ascension of Bahá’u’lláh, a holy day.

Proclamations

Bahá’u’lláh declared that He was the "Promised One" of all religions, fulfilling the messianic prophecies found in world religions.[1] He stated that the converging of several messiahs in one Person was the spiritual, rather than material, fulfilment of the messianic and eschatological prophecies found in the literature of the major religions.[1] Bahá’u’lláh's eschatological claims constitute six distinctive messianic identifications: from Judaism, the incarnation of the "Everlasting Father" from the Yuletide propechy of Isaiah 9:6, the "Lord of Hosts"; from Christianity, the "Spirit of Truth" or Comforter predicted by Jesus in His farewell discourse of John 14-17 and the return of Christ "in the glory of the Father"; from Zoroastrianism, the return of Shah Bahram Varjavand, a Zoroastrian messiah predicted in various late Pahlavi texts; from Shi'a Islám the return of the Third Imám, Imam Husayn; from Sunni Islám, the return of Jesus, Isa; and from the Bábí religion, He whom God shall make manifest.[1]

While Bahá’u’lláh did not state Himself to be either the Hindu or Buddhist messiah, but He did so in principle through His writings.[1] Later, ‘Abdu’l-Bahá stated that Bahá’u’lláh was the Kalki avatar, who in the classical Hindu Vaishnavas tradition is the tenth and final avatar (great incarnation) of Vishnu who will come to end The Age of Darkness and Destruction.[1] Bahá’ís also believe that Bahá’u’lláh is the fulfilment of the prophecy of appearance of the Maitreya Buddha, who is a future Buddha who will eventually appear on Earth, achieve complete enlightenment, and teach the pure Dharma.[21] Bahá’ís believe that the prophecy that Maitreya will usher in a new society of tolerance and love has been fulfilled by Bahá’u’lláh's teachings on world peace.[21] Bahá’u’lláh is a descendant of a long line of Kings in Persia through Yazdgerd III, the last monarch of the Sasanian Dynasty;[22] he also asserted to be a descendant of Abraham through His third wife Keturah.[23]

Succession

When Bahá’u’lláh died, He left a Will and Testament, which stated the following in regard to succession:

"The Will of the divine Testator is this: It is incumbent upon the Aghsán, the Afnán and My Kindred to turn, one and all, their faces towards the Most Mighty Branch... Verily God hath ordained the station of the Greater Branch [Muhammad ‘Alí] to be beneath that of the Most Great Branch [‘Abdu’l-Bahá]. He is in truth the Ordainer, the All-Wise. We have chosen ‘the Greater’ after ‘the Most Great’, as decreed by Him Who is the All-Knowing, the All-Informed."[24]

The favor given to ‘Abdu’l-Bahá was a cause of jealousy within Bahá’u’lláh's family. Muhammad 'Alí insisted that he should be the one to lead the Bahá’í community. This period is considered by Bahá’ís as one of the most difficult tests of the early years of the Faith.

Due to the conflict with His half brother, ‘Abdu’l-Bahá ex-communicated him as a Covenant-breaker. The division was not long lived. After being alienated by the Bahá’í community, Muhammad 'Ali died in 1937 with only a handful of followers.

Works

Leaf from the Epistle to the Son of the Wolf (Lawh-i-Ibn-i-Dhi'b), in the "Revelation" handwriting of Mírzá Áqá Ján, the secretary of Bahá’u’lláh.
See also: Writings of Bahá’u’lláh
Cut-reed pen and ink spoon used by Bahá’u’lláh.

Bahá’u’lláh wrote many books, tablets and prayers, of which only a fraction has been translated into English until now. He revealed thousands of tablets with a total volume more than 70 times the size of the Qur'an and more than 15 times the size of the Old and New Testaments of the Bible. [25][26][27] Below are some that have been translated to English:

Jináb-i-Fádil-i-Mázindarání, analyzing Baha'u'llah's writings, states that he wrote in the following list of styles or categories, although it should be noted that this categorization is merely Mázindarání's scholarly opinion and not authoritative:[28]

  1. Interpretation of religious Scripture.
  2. Writings containing laws and ordinances.
  3. Mystical writings.
  4. Writings about government and world order, and letters to the kings and rulers of the world.
  5. Writings about knowledge, philosophy, medicine, alchemy etc.
  6. Writings calling for education, good character and virtues.
  7. Writings with social teachings.

Photograph

The cabinet containing the photograph of Bahá’u’lláh is to the left in the set. The other cabinets contain paintings of Bahá’u’lláh and the Báb. They are located in the Bahá’í International Archives.

The official Bahá’í position on displaying the photograph of Bahá’u’lláh is:

"There is no objection that the believers look at the picture of Bahá’u’lláh, but they should do so with the utmost reverence, and should also not allow that it be exposed openly to the public, even in their private homes."
(From a letter written on behalf of Shoghi Effendi to an individual believer, December 6, 1939)
(Compilations, Lights of Guidance, p. 540)

While the above passage clarifies that it is considered disrespectful to display His photograph to the public, regarding postings on other websites the World Centre has written:

"For Bahá’ís, the photograph of Bahá’u’lláh is very precious and it should not only be viewed but also handled with due reverence and respect, which is not the case here. Thus, it is indeed disturbing to Bahá’ís to have the image of Bahá’u’lláh treated in such a disrespectful way. However, as the creator of the site is not a Bahá’í, there is little, if anything, that can be done to address this matter. We hope these comments have been of assistance."
(Office for Public Information, 1999 Sept 04, Photo of Bahá’u’lláh on Web Site)

See also

Notes

  1. ↑ 1.0 1.1 1.2 1.3 1.4 1.5 Buck 2004, pp. 143–178
  2. ↑ Balyuzi 1980, Bahá’u’lláh, The_King of Glory.
  3. ↑ 3.0 3.1 3.2 3.3 3.4 3.5 3.6 3.7 Cole, Juan (2024) [1996-08-14]. "A Brief Biography of Bahá'u'lláh". Retrieved 2024-08-17.
  4. ↑ Lady Blomfield (1956). The Chosen Highway.
  5. ↑ 5.0 5.1 5.2 5.3 5.4 Cole, Juan (1989). "Baha'-allah". Encyclopædia Iranica. 
  6. ↑ Balyuzi 1980, pp. 35–37, Bahá’u’lláh, The King of Glory.
  7. ↑ 7.0 7.1 7.2 7.3 7.4 Hutter, Manfred (2005). "Bahā'īs". In Ed. Lindsay Jones. Encyclopedia of Religion. 2 (2nd ed. ed.). Detroit: Macmillan Reference USA. pp. p737-740. ISBN 0028657330. 
  8. ↑ Bahá’u’lláh 1988, p. 20, Epistle to the Son of the Wolf.
  9. ↑ Effendi 1944, p.65, God Passes By.
  10. ↑ Sohrab & Chanler 1933, p. 25.
  11. ↑ Súriy-i-Haykal, Bahá’u’lláh (2002). The Summons of the Lord of Hosts. Haifa Israel: Bahá’í World Centre. p. 83. ISBN 0853989761.
  12. ↑ 12.0 12.1 Ma'sumian, Bijan (1993). "Baha'u'llah's Seclusion in Kurdistan". Deepen Magazine. 1 (1): 18–26.
  13. ↑ Smith, Peter (1987). The Bábí & Bahá’í Religions: From Messianic Shí'ism to a World Religion. Cambridge: The University Press. p. 60. ISBN 0521301289.
  14. ↑ Adib Taherzadeh (1976). The Revelation of Bahá’u’lláh, Volume 1: Baghdad, 1853–63. United Kingdom: George Ronald. ISBN 0853980527.
  15. ↑ 15.0 15.1 "The Bahá’í Faith". Britannica Book of the Year. Chicago: Encyclopaedia Britannica. 1988. ISBN 0852294867. 
  16. ↑ Effendi 1944, p.160, God Passes By.
  17. ↑ Mírzá Muhammad Jawád of Qazvín (1904). An epitome of Bábí and Bahá’í history to A.D. 1898.
  18. ↑ Cole, Juan R.I. "Baha'u'llah's Surah of God: Text, Translation, Commentary". Retrieved 2006-11-24.
  19. ↑ Mirza Aqa Khan Kirmani made this claim later in his Hasht-Bihisht. This book is abstracted in part by E.G. Browne in "Note W" of his translation of A Traveller's Narrative, (Browne, E.G. (1891). A Traveller's Narrative, An epitome of Bábí and Bahá’í history to A.D. 1898. p. 359.). However, contemporary historians recognize that: "The Azali Babis and in particular Mirza Aqa Khan Kirmani and Shaykh Ahmad Ruhi showed little hesitation in alteration and falsification of Babi teachings and history in their works." (Manuchehri, Sepehr (September 1999). "The Practice of Taqiyyah (Dissimulation) in the Babi and Bahai Religions". Research Notes in Shaykhi, Babi and Baha'i Studies. 3 (3). Retrieved 2007-11-27.)
  20. ↑ Introduction by E.G. Browne, p.XXXIX-XL. "A Traveller's Narrative". Cambridge. 1891. Retrieved 2006-06-22.
  21. ↑ 21.0 21.1 Momen, Moojan (2002-03-02). "Buddhism and the Baha'i Faith". bahai-library.com. Retrieved 2007-07-15.
  22. ↑ Balyuzi 1980, pp. 9–12, Bahá’u’lláh, The King of Glory.
  23. ↑ Sears, William (2002) [1961]. Thief in the Night. Oxford, UK: George Ronald. ISBN 085398008x.
  24. ↑ Bahá’u’lláh (1994) [1873-92]. Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas. Wilmette, Illinois, USA: Bahá’í Publishing Trust. p. 221. ISBN 0877431744.
  25. ↑ BWNS 2002.
  26. ↑ Archives Office at the Bahá’í World Centre 1993.
  27. ↑ Universal House of Justice. "Numbers and Classifications of Sacred Writings texts". Retrieved 2006-11-24.
  28. ↑ Fádil-i-Mázindarání, Asadu'lláh (1967). Asráu'l-Áthár, Vol.I. Bahá’í Publishing Trust, Tehran. p. 453.

References

  • Furútan, `Alí-Akbar (1986). Stories of Bahá’u’lláh. Oxford, UK: George Ronald. ISBN 0853982430.
  • Hatcher, J.S. (1997). The Ocean of His Words: A Reader's Guide to the Art of Bahá’u’lláh. Wilmette, Illinois, USA: Bahá’í Publishing Trust. ISBN 0877432597.
  • Taherzadeh, Adib (1976). The Revelation of Bahá’u’lláh, Volume 1: Baghdad 1853-63. Oxford, UK: George Ronald. ISBN 0853982708.
  • Taherzadeh, Adib (1977). The Revelation of Bahá’u’lláh, Volume 2: Adrianople 1863-68. Oxford, UK: George Ronald. ISBN 0853980713.
  • Taherzadeh, Adib (1984). The Revelation of Bahá’u’lláh, Volume 3: ‘Akká, The Early Years 1868-77. Oxford, UK: George Ronald. ISBN 0853981442.
  • Taherzadeh, Adib (1987). The Revelation of Bahá’u’lláh, Volume 4: Mazra'ih & Bahji 1877-92. Oxford, UK: George Ronald. ISBN 0853982708.

External links

Bahai.media has a related page: Category:Bahá’u’lláh
Bahai.works has a related page: Author:Bahá’u’lláh


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