Search for tag "Ahmad"
||Birth of Shaykh Ahmad Ahsá’í in the village of Mutayrafí in the Ahsá region, the hinterland of Bahrayn.
||Shaykh Ahmad-i-Ahsai; Shaykhism; Births and deaths
||Shaykh Ahmad traveled to Persia and visits Shíráz and Tihrán. He was in Tihrán when Bahá'u'lláh is born. [DB13]
||Shiraz; Tihran; Iran
||Shaykh Ahmad-i-Ahsai; Shaykhism; Bahaullah, Birth of; Bahaullah, Life of
||Death of Shaykh `Alí, son of Shaykh Ahmad. Shaykh Ahmad considered this loss as a sacrifice for `the Alí whose advent we all await'. [MH24]
||Shaykh Ali; Shaykh Ahmad-i-Ahsai; Births and deaths; Sacrifice; Shaykhism
|1826 27 Jun
||Passing of Shaykh Ahmad-i-Ahsá'í, the leader of the Shaykhís, in Haddíyyih near Medina near the tomb of Muhammad, at approximately 75 years. He was buried in the cemetery of Baqí` in Medina. [B2; MH20]
- At his passing Siyyid Kázim-i-Rashtí became his designated successor. [BBD12]
- BBD12 says it was 1828 and he was 81 years old
- See MH20 for three chief articles of faith of the Shaykhís.
- See BBRSM8 for a brief account of his life. Says he lived from 1753 to 1826.
- See DB1-18 for a brief history of his life.
- DB18 says he died in 1268 A.H. (4 August, 1826 to 25 July, 1827)
- See MH22 for a picture.
- KA239n171 says Shaykh Aḥmad-i-Ahsá’í lived from 1753 to 1831. He was the founder of the Shaykhí School and the first of the “twin luminaries that heralded the advent of the Faith of the Báb”.
- See Sheikh Ahmad al-Ahsai by Moojan Momen for a brief history of Shaykh Aḥmad-i-Ahsá’í and the Shaykhí School and his continuing influence today.
- See Ahsá'í, Shaykh Ahmad by Denis MacEoin.
- See BBRSM8-13 for a history of Shaykhism.
- See GPB92 for his predictions regarding the Twin Manifestations.
|Haddiyyih; Medina; Saudi Arabia
||Shaykh Ahmad-i-Ahsai; Siyyid Kazim-i-Rashti; Shaykhism; In Memoriam; Births and deaths; - Basic timeline, Expanded
||Siyyid `Alí Muhammad (the Báb) goes to Najaf and Karbalá where He attends the lectures of Siyyid Kázim-i-Rashtí, Shaykh Ahmad's successor. He remains here for about a year. [B42–4; MH25; RB3:254; SBBH15]
- The followers of Shaykh Ahmad number about 100,000 in Iraq alone. [MH25, HotD25]
- BBRSM13 says the Báb went to Najaf and Karbalá in 1839/40.
|Najaf; Karbala; Iraq
||Bab, Life of; Siyyid Kazim-i-Rashti; Shaykh Ahmad-i-Ahsai; Shaykhism; Bab, Basic timeline; - Basic timeline, Expanded
||Birth of Ahmad, son of the Báb. He passes away shortly after he is born. [B46-47]
- DB74 for a picture of his resting-place.
||Ahmad (son of the Bab); Bab, Life of; Bab, Family of; Cemeteries and graves; Births and deaths; In Memoriam; Dreams; Imam Husayn; - Basic timeline, Expanded
|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.
- Bahá'u'lláh condemns him in both the Kitáb-i-Íqán (p.184-186) and the Lawh-i-Qiná.
||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]
||Tahirih; Shaykh Ahmad-i-Ahsai; Siyyid Kazim-i-Rashti; Mirza Muhammad-i-Aliy-i-Qazvini; Letters of the Living
|1845. Jul and months following
||The Báb is told 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 makes a public pronouncement that He is neither the representative of the Hidden Imám nor the gate to him, that is, His station is higher. [B94–8; DB151–7]
- He is released to the custody of His uncle, Hájí Mírzá Siyyid 'Alí. [DB151, LTDT13]
- see DB152 for pictures of the above mosque.
- Upon hearing the news of the confinement of the Báb, Mullá Husayn and his companions leave Isfahán where they have been awaiting further instructions and travel to Shíráz. Mullá Husayn is able to meet secretly with the Báb several times in the house of His uncle. The Báb sends word to the remainder of His followers in Isfahán to leave and travel to Shíráz. [B102–3; MH128–9]
- After a time the presence of Mullá Husayn in Shíráz threatens to cause civil unrest. The Báb instructs him to go to Khurásán via Yazd and Kirmán and tells the rest of the companions to return to Isfahán. [B90, 102–3; DB170; MH130]
- This time, described as the `most fecund period' of the Báb's ministry, marks the birth of the Bábí community. [B89–90]
- The Sháh sends one of the most learned men in Persia, Siyyid Yahyáy-i-Dárábí, surnamed Vahíd, to investigate the claims of the Báb. He becomes a follower of the Báb. As a result of his conversion most of the inhabitants of the town of Nayríz later become Bábís. [B90–4; BBD216; BBRSM41; CH21; DB171–7; GPB11–12; TN7–8]
- Another learned scholar, Muhammad-`Alíy-i-Zanjání, surnamed Hujjat, becomes a believer after reading only one page of the Qayyúmu'l-Asmá'. Several thousand of his fellow townspeople become Bábís. [B100–2; BBD111; BBRSM16; GPB12]
- Mírzá Ahmad-i-Azghandí, yet another learned man, who had compiled traditions and prophecies concerning the expected Revelation, becomes a believer as well. [GPB12–13]
|Shiraz; Isfahan; Khurasan; Yazd; Kirman; Nayriz; Iran; Karbala; Iraq
||Bab, Life of; Vakil Mosque; Mosques; Hidden Imam; 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
|1865. c. 1865
||Bahá'u'lláh reveals the Arabic Tablet of Ahmad (Lawh-i-Ahmad) for Ahmad, a believer from Yazd. [RB2:107]
- See RB2:107–66 for the story of Ahmad.
- See Bahá'í News pg 541 (March 1967) for A Flame of Fire: The Story of the Tablet of Ahmad by A.Q. Faizi. Part 2 of the story is found in the April 1967 edition. It is also found at Bahá'í Library.
- See RB2:119–26 for an analysis of the Tablet.
- Shoghi Effendi states that the Tablet has a special potency and significance. [DG60]
- See "Ahmad, The Flame of Fire" by Darius Shahrokh.
|Edirne; Turkey; Yazd; Iran
||Bahaullah, Writings of; Bahaullah, Life of; Lawh-i-Ahmad (Tablet of Ahmad (Arabic)); Bahaullah, Basic timeline; - Basic timeline, Expanded
||Ahmad Big Tawfíq (Ahmad Bey) becomes Mutasarrif of `Akká. [BBD12, 20; BBR487; DH126–9; GPB192]
- His governorship lasts two years. [BKG337]
- This `sagacious and humane governor' meets `Abdu'l-Bahá and is greatly impressed by Him. The governor peruses some of the writings, which also impress him. [BKG334; GPB191]
- In response to a request for permission to render Bahá'u'lláh some service, the suggestion is made to him to restore the disused aqueduct built to bring water into `Akká, a suggestion which he immediately arose to carry out'. [DH52; GBP192]
- See DH126–9 for history of the aqueduct.
- See BKG333–4 for information on Ahmad Big Tawfíq.
||Ahmad Big Tawfiq (Ahmad Bey); Mutasarrifs; Governors
|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]
||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
||Mírzá Abu'l-Faḍl-i-Gulpáygání arrived in North America. [BFA2:XV]
- Laura Barney financed the visit of Mírzá Abu'l-Fadl to the United States in 1901-04 in order to propagate the Faith and to help publish the translation of his Ḥojaj al-bahīya (Cairo, 1342/1925; tr. Ali-Kuli Khan as The Bahá'í Proofs, New York, 1902; 2nd ed., ed. J. R. I. Cole, Wilmette, Ill., 1983) [Wikipedia, Laura Clifford Barney.]
- See BFA2:80–7 and BW9:855–860 for accounts of his visit.
- See Wikipedia, Green Acre and Wikipedia, Mary Hanford Ford for accounts of Mírzá Abu'l-Fadl at Green Acre.
- Mirza Ahmad Sohrab was sent to assist him. Sohrab remained and worked at the Iranian Consulate until 1912 and during this time he translated much of the correspondence between 'Abdu'l-Bahá and the Western believers. At the conclusion of the American tour he returned to the Holy Land. After the passing of 'Abdu'l-Bahá he rejected the authority of Shoghi Effendi and was expelled. [APD155]
|New York; United States
||Mirza Abul-Fadl Gulpaygani; Proofs; Bahai literature; Publications; Laura Clifford Barney; Ahmad Sohrab; Covenant-breakers; Green Acre
||The passing of Ahmad (of "Tablet of Ahmad" fame) in Tehran at the age of 100. He was born in Yazd in 1805. A Flame of Fire
by Abu'l-Qasim Faizi.
||Lawh-i-Ahmad (Tablet of Ahmad (Arabic)); Ahmad of Yazd; In Memoriam; Births and deaths
|1909 18 Jul
||The accession of Ahmad Sháh, the boy-king, to the throne of Iran. He was twelve years old and because of his youth a regency was established under Azudu'l-Mulk, the head of the Qájár family. Ahmad's official coronation took place on the 21st of July, 1914. His reign formerly lasted until October 1925 when he was deposed by the Majles while he was absent in Europe. He was the last of the Qajar dynasty. [BBR482; CBM57]
||Ahmad Shah; Shahs; Qajar dynasty; Shahs, Throne changes; History (general); Iran, General history
||Ghodsea Khanoum Ashraf (Qudsíyyih Ashraf) arrives in the United States, the first Persian woman to travel to the country. [BFA2:358]
- See Ahmad Sohrab's letter to her in SW6, 10:77–9.
||Ghodsea Khanoum Ashraf (Qudsiyyih Ashraf); Ahmad Sohrab; Firsts, Other
|1912 5 Dec
||`Abdu'l-Bahá sails on the S. S. Celtic from New York to Liverpool. [239D:193–4; AB337; GPB281]
- For `Abdu'l-Bahá's final words to the Bahá'ís, spoken while on board ship, see PUP468.
- For Ahmad Sohrab's account of the sea crossing see SW3, 16:2.
|New York; United States; Liverpool; United Kingdom
||Abdul-Baha, Travels of; Abdul-Baha, Second Western tour; Ships; S. S. Celtic; Ahmad Sohrab; Abdul-Baha, Life of
|1918. 23 Dec
||Ahmad Sohrab leaves the Holy Land to take the Tablets of the Divine Pan to America. [AB434]
||Tablets of the Divine Plan; Ahmad Sohrab
||Ahmad Sháh (reigned 1909–25), who succeeded to the throne at age 11, was deposed in a coup d'état led by Reza Khán who appointed himself prime minister. He ruled as Reza Sháh Pahlaví between 1925–41.
||Ahmad Shah; Reza Shah Pahlavi; Shahs; Qajar dynasty; Shahs, Throne changes; History (general); Iran, General history
|1925 31 Oct
||Ahmad Sháh was deposed and the Qájár dynasty (1785-1925) was formerly terminated by declaration of the National Consultative Assembly. He was replaced by Reza Shah Pahlavi. [BBD190; BBR482; BBRSM87, PDC66-69, AY46-47]
||Ahmad Shah; Qajar dynasty; Reza Shah Pahlavi; Shahs; Shahs, Throne changes; Iran, general history
||The New History Society is founded in New York by ‘Abdu’l-Bahá’s former secretary and interpreter Ahmad Sohrab. [BRRSM124, LDG2p134]
- It comes into conflict with the local Bahá’í Assembly, which sees the organization as a threat to the unity of the Bahá’í Faith. [BBRSM124]
|New York; United States
||New History Society; Ahmad Sohrab
|1930 39 May
||With respect to the New History Society and Ahmad Sohrab, Shoghi Effendi writes to the National Spiritual Assembly of the Bahá'ís of the United States and Canada to make a definitive statement regarding that organization and the Cause.
- "To accept the Cause without the administration is like accepting the teachings without acknowledging the divine station of Bahá’u’lláh. To be a Bahá'í is to accept the Cause in its entirety. To take exception to one basic principle is to deny the authority and sovereignty of Bahá’u’lláh, and therefore is to deny the Cause. The administration is the social order of Bahá'u'lláh. Without it all the principles of the Cause will remain abortive. To take exception to this, therefore, is to take exception to the fabric that Bahá'u'lláh has prescribed, it is to disobey His law."
- The message goes on to say that "unfailing kindness and goodwill" should be paid to the individuals and that the doors to Bahá'í fellowship should always remain open. [Bahá'í News p333]
|BWC; United States
||New History Society; Ahmad Sohrab; Covenant-breaker
||The National Spiritual Assembly published a statement in the Bahá'í News entitled The Case of Ahmad Sohrab and the New History Society. Summarized, the article stated that the “New History Society was begun in New York early in 1929 by Sohrab and "one of its avowed purposes being to spread the Bahá'í teachings. Neither the local nor the National Assembly was consulted in the matter, and the meetings and activities of the New History Society have been maintained apart from the principles of consultation which today, under the Will and Testament of 'Abdu’l-Bahá, form the basis of Bahá'í unity and the protection of the Cause."
"Both the local and National Assembly on several occasions attempted, through oral and written communications, to bring about full and frank consultation with the leaders of the New History Society, but without success.
"Under these conditions it becomes the obvious responsibility of the National Spiritual Assembly to inform the friends that activities conducted by Ahmad Sohrab through the New History Society are to be considered as entirely independent of the Cause, as outside the jurisdiction of the local and National Assembly, and hence in no wise entitled to the cooperation of Bahá'ís."
This statement also quoted from a letter written on behalf of the Guardian by his Secretary to the National Spiritual Assembly on May 30, 1930: "To accept the Cause without the administration is like accepting the teachings without acknowledging the divine station of Bahá’u’lláh. To be a Bahá'í is to accept the Cause in its entirety...." "The administration is the social order of Bahá'u'lláh. Without it all the principles of the Cause will remain abortive. To take exception to this, therefore, is to take exception to the fabric that Bahá'u'lláh has prescribed, it is to disobey His law." [Ahmad Sohrab and the New History Society]
|New York; United States
||Covenant-breakers; Ahmad Sohrab; New History Society
||The National Assembly published a detailed supplementary statement in the Bahá’í News, quoting passages from the Aqdas, from the Master's Will and Testament, and from the Guardian's letters published in Bahá’í Administration, followed by a reprint of the exchange of correspondence and cables with Mrs. Chanler, and with the Guardian, including the Guardian's cable to New York believers: "True unity can only be preserved by maintenance paramount position National Spiritual Assembly," and his cable approving the statement published in August, 1930, Bahá'í News. Further, in a letter from Haifa to the Yonkers Assembly, “The Guardian pointed out the difference between the freedom defined by Bahá'u'lláh ("To have liberty is to observe My commandments") and that advocated by Sohrab ("The other kind of freedom which is in defiance of law He (Bahá'u'lláh) considers to be animal, and far from being of any good to man"). [Ahmad Sohrab and the New History Society]
||New York; United States
||Covenant-breakers; Ahmad Sohrab; New History Society
||The National Spiritual Assembly of the United States and Canada distributed a mimeographed statement concerning the New History Society entitled The Basis of the Bahá’í Community, which explained the purpose and outcome of the lawsuit entered against the founders of the New History Society to prevent their misuse of the name "Bahá’í” on which the National Spiritual Assembly had obtained a trademark patent. The court took the position that it was not authorized to decide religious questions. [The Basis of the Bahá'í Community: A Statement Concerning the New History Society]
||Covenant-breakers; New History Society; Ahmad Sohrab
|1952 1 Jun
||In a letter written on behalf of the Guardian by the Assistant Secretary, the National Spiritual Assembly was informed that Ahmad Sohrab had cabled the Israeli Minister of Religion to influence the court case brought by the Covenant-breakers, against the Guardian, and which resulted in complete vindication of the Guardian's control of the Bahá'í Shrines and properties. Sohrab's cable identified the Caravan with the Covenant-breakers and stated that the organization was not under the authority of Shoghi Effendi. In a letter dated May 25, 1941, the Guardian wrote through his Secretary that Sohrab "is no doubt the most subtle, resourceful and indefatigable enemy the Faith has had in America."
||Covenant-breakers; New History Society; Ahmad Sohrab
|1953 2 May
||The House of Worship in Wilmette is dedicated in a public ceremony. [BW12:142, BWNS218]
For the text of the Guardian’s message of dedication see BW12:141–2.
For an account of the event see BW12:154–63.
See The Bahá'í Faith 1844-1952 Information Statistical & Comparative p24-26 for project statistics and a chronology of events.
Towards the end of his life in Tehran, Ahmad (of "Tablet of Ahmad" fame) had entrusted the original Tablet to his grandson Jamal who in turn, out of the purity of his heart and his devotion to the Faith of God offered it as a gift to Hand of the Cause, Trustee of Huqúq, the son and brother of two illustrious martyrs, Jinab-i-Valiyu'llah Varqá. When Jinab-i-Varqa, according to the instructions of the beloved Guardian, was sent to take part in this dedication ceremony he brought this most precious Tablet as his offering to the archives of the Bahá'ís of the United States. [A Flame of Fire by A.Q. Faizi.]
See the message of the Universal House of Justice dated 1 August, 2014 for more on the Mashriqu'l-Adhkár in Wilmette.
Location: Wilmette, Illinois, U.S. Cook County
Administration: On the same day as the interment of the sacred remains of the Báb on Mount Carmel, March 21st, 1909, the first American Bahá'í Convention opened in Chicago. The Convention established the 'Bahá'í Temple Unity', incorporated to hold title to the Temple property and to provide for its construction. A constitution was framed and an Executive Board of the Bahá'í Temple Unity elected. This body became the future National Spiritual Assembly of the United States and Canada. [BBD39; BBRSM:106; BW10:179; GPB349; PP397; SBBH1:146; BFA2:XVII, 309; BW13:849; MBW142–3]
Foundation Stone: by ‘Abdu’l-Bahá, 1 May, 1912
Construction Period:The purchase of the site completed: 1914. Design Chosen: 1920. Superstructure: 1921 – 1 May 1931. External Ornamentation: June 1932 -1943. Interior: 1951
Dedication: 1 May 1953
Architects: Louis Bourgeois with Alfred Shaw (interior cladding)
Dimensions: 203ft at the base and 191ft high
Cost: $2.6 million
Dependencies: Construction of a home for the aged was began in December, 1957 and inaugurated on 1 February, 1959. It is located about three blocks away.
Note: In GPB349 Shoghi Effendi states that “…this enterprise—the crowning achievement of the Administrative Order of the Faith of Bahá’u’lláh in the first Bahá’í century…”.
References: CEBF236-241,GPB348-353, MDM121-239, The Dawning Place
|Wilmette; United States
||Mashriqul-Adhkar, Wilmette; Lawh-i-Ahmad (Tablet of Ahmad (Arabic)); Gifts; Archives; Dedications; Mashriqul-Adhkar (House of Worship); Mashriqul-Adhkar, Quick facts; Alfred Shaw; Architects; Bahai home for the aged; Mashriqul-Adhkar, Dependencies of; BWNS; - Basic timeline, Expanded; Shoghi Effendi, Life of
|1958 20 Apr
||Mírzá Ahmad (Esphahani) Sohrab, the Covenant-breaker who rebelled against Shoghi Effendi, dies. [MC90]
- For the story of his defection from the Faith see CB343–7.
- He is buried in the Saint Paul Episcopal Church Cemetery, Glen Cove, Nassau County, New York.
|Glen Cove; Nassau County; New York; United States
||Ahmad Sohrab; Covenant-breakers; New History Society
|1982 23 Oct
||Authorities arrested 45 Baha’is in Shiraz on the order of the prosecutor. On October 30 another 40 Baha’is were arrested. In all cases, they were arrested simply because of their religious beliefs. Some were later released but many of those arrested were subjected to interrogation and excruciating torture. The interrogations and torture were carried out to extract information about Baha’i organizations and to force prisoners to renounce their faith and convert to Islam.
The Revolutionary Court of Shiraz sent 22 of those arrested to the gallows. The executions began on January 1, 1983, with the killing of Hedayatollah Siavoshi. The last of the group to die was Soheil Houshmand on June 28, 1983. The oldest among the executed Baha’is was Abdolhossein Azadi, 66, and the youngest was Mona Mahmoudinejad, a high school student of 17. The entire Eshraghi family — father, mother and daughter — were executed. Also executed were a mother and son, Nosrat and Bahram Yaldaie, and a young couple, Jamshid and Tahereh Siavoshi. Yadollah, the father of 17-year-old Mona Mahmoudinejad, was also killed.
Ahmad Sabet Sarvestani was the only one among them who died in prison as a result of torture before he could be hanged. [Iran Press Watch 19466]
||persecution; Hedayatollah Siavoshi; Soheil Houshmand; Abdolhossein Azadi; Mona Mahmoudinejad; Nosrat Yaldaie; Bahram Yaldaie; Jamshid Siavoshi; Tahereh Siavoshi; Yadollah Mahmoudinejad; Ahmad Sabet Sarvestani; Eshraghi family; Z****
||The first local spiritual assembly comprised entirely of newly enrolled Bahá'ís of Ahmadiyyah background is formed in Chak No. 8P Katta, Pakistan. [BINS219:5]
from the main catalogue
See all tags, sorted numerically or alphabetically.
- 'Abdu'l-Bahá's Response to the Doctrine of the Unity of Existence, by Keven Brown, in Journal of Bahá'í Studies, 11:3-4 (2001). [about]
- Ahmad Sohrab and the New History Society, by Paul E. Haney and Horace Holley (1958). Overview of the defection of Ahmad Sohrab and the formation of the "New History Society" and the "Caravan of East and West." [about]
- Ahmad, The Flame of Fire, by Darius Shahrokh, in Windows to the Past (1992). History of the recipient of the Tablet of Ahmad, extracted from an article by Hand of the Case Jinab-i-Abu'l-Qasim-i-Faizi in Baha'i News, 1967. [about]
- Ahmad-i-Yazd, by Richard Francis (1993). Life of the recipient of the Arabic Tablet of Ahmad. [about]
- Ahmadiya Movement, The, by H. A. Walter (1918). [about]
- Ahsá'í, Shaykh Ahmad, by Denis MacEoin, in Encyclopaedia Iranica, Volume 1 (1985). Brief excerpt, with link to article offsite. [about]
- Bahá'í Cause, The, by Mirza Ahmad Sohrab, in Living Schools of Religion, ed. Vergilius Ferm (1956). Brief overview of the Baha'i Faith, with passing references to Sohrab's "New History Society." [about]
- Bahá'í Faith in the Arabic Speaking Middle East, The: Part 1 (1753-1863), by Ramsey Zeine, in Lights of Irfan, Volume 7 (2006). [about]
- Basis of the Bahá'í Community, The: A Statement Concerning the New History Society, by National Spiritual Assembly of the Bahá'ís of the United States (1941). A statement on Ahmad Sohrab's activities and its trademark infringement case. [about]
- Commentary on the Islamic Tradition "I Was a Hidden Treasure...", by Abdu'l-Bahá, in Bahá'í Studies Bulletin, 3:4 (1995). [about]
- Consultation, Portraits, Rakahs, Murtus, and Unknown Language, by Universal House of Justice (2009). Three replies from the Research Department to an individual, dated 2009, 2010 and 2018, on a variety of topics. [about]
- Dawn over Mount Hira and Other Essays, by Marzieh Gail (1976). A collection of essays on various topics of interest to Baha'i studies and history. Most of these were first published in Star of the West and World Order between 1929 and 1971. [about]
- Flame of Fire, A, by Abu'l-Qasim Faizi, in Conqueror of Hearts (1967). Biography of the recipient of the Persian Lawh-i-Ahmad. [about]
- He who knoweth his self hath known his Lord: Commentary, by Bahá'u'lláh (1996). Translation by Shoghi Effendi, completed by Cole. Themes include Islamic mysticism and the meaning of detachment, the meaning of the hadith about knowing one's self, the meaning of Return, and the hadith "The believer is alive in both worlds." [about]
- Individualism and the Spiritual Path in Shaykh Ahmad al-Ahsa'i, by Juan Cole, in Occasional Papers in Shaykhi, Babi and Bahá'í Studies, 4 (1997). On Shaykh Ahmad al-Ahsa'i's criticisms of aspects of Sufism, and whether he could be considered a "mystic" despite his anathemas against Sufism. [about]
- 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 Babi studies, bibliographies, genealogies, provisional translations. [about]
- Reconciliation of Races and Religions, The, by Thomas Kelly Cheyne (1914). Early history of the Babi and Baha'i movements, life stories of their participants, and their contemporary religious context. [about]
- Religious Minority Rights, by Christopher Buck, in Islamic World, ed. Andrew Rippin (2008). Discussion of three minority religions within Islamic states that have experienced persecution and hardships which attracted the attention of the international community: the Alevis, the Ahmadiyya, and Baha'is. [about]
- Seeing Double: The Covenant and the Tablet of Ahmad, by Todd Lawson, in Bahá'í Faith and the World's Religions (2005). The Tablet of Ahmad is believed to have special potency. "Seeing double" means both looking at the words of Scripture, and looking in the direction beyond the words, as indicated by the context. This paper also discusses the meaning of Covenant in Islam. [about]
- Selections from the Bahá'í Writings and from Shaykh Ahmad on the Seven Stages of Creation (2008). Collection of quotations from The Bab, Baha'u'llah, and Shaykh Ahmad, with footnotes, on the 7 stages of Divine action: Will, Determination, Destiny, Decree, Permission, Term, and Book. [about]
- 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 Baha'i Faith. [about]
- Shaykh Ahmad al-Ahsa'i on the Sources of Religious Authority, by Juan Cole (1993). [about]
- Sheikh Ahmad al-Ahsai, by Moojan Momen, in World Religions: Belief, Culture, and Controversy (2011). [about]
- Tabla de Ahmad, by Bahá'u'lláh. Spanish translation of Tablet of Ahmad (Arabic). [about]
- Tablet of Ahmad and Tablet of the Holy Mariner, by Universal House of Justice (1996). Date of publications of translations of the Tablet of Ahmad and the Tablet of the Holy Mariner. [about]
- Tablet of Ahmad, Arabic (Lawh-i-Ahmad): Analysis of Figurative Language in the Tablet of Ahmad, by Ruhiyyih Skrenes (1998). Introductory analysis of the metaphors and symbols used in Baha'u'llah's Tablet of Ahmad (Arabic). [about]
- Tablet of Ahmad, Arabic (Lawh-i-Ahmad): Tablet study outline, by Jonah Winters (1999). [about]
- United States National Spiritual Assembly vs. Mirza Ahmad Sohrab (1941). In 1941 the National Spiritual Assembly unsuccessfully sued Covenant Breaker Mirza Ahmad Sohrab for his use of the word "Baha'i." This is the court's conclusions. [about]
- Windows to the Past, by Darius Shahrokh (1992). Deepening talks on 25 topics about Baha'i history and teachings, downloadable in MP3 audio format and PDF transcripts. [about]
- Works of Shaykh Ahmad al-Ahsá'í, The: A Bibliography, in Bahá'í Studies Bulletin, Monograph #1 (1991). An annotated encyclopedia of core Shaykhi writings. Based on Shaykh Abu'l-Qasim Kirmani's Fihirist Kutub Masháyikh 'Izám. [about]
- World as Text, The: Cosmologies of Shaykh Ahmad al-Ahsa'i, by Juan Cole, in Studia Islamica, 80 (1994). [about]
- Wrathful God of Martin Luther and Baha'u'llah: Tablet of Ahmad-i-Farsi and Martin Luther (A comparison), by Roberta Law (1998). Comparison of the theologies of Baha'u'llah's Tablet of Ahmad (Persian) and early Protestantism. [about]