Bahá'í Library Online
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Search for tag "Conversion"

from the chronology

date event locations tags see also
1868. c. May Bahá'u'lláh sends Nabíl-i-A`zam to Cairo to enquire after Hájí Mírzá Haydar-`Alí. He is thrown into prison and befriends a Christian cellmate, Fáris Effendi, who soon becomes a Bahá'í. [BKG248, 265–6; EB268; GPB178]
  • See BKG265–8 for an account of Nabíl's arrest and imprisonment.
  • Fáris Effendi is probably the first Christian to become a Bahá'í. [RB3:10]
Cairo; Egypt Nabil-i-Azam; Haji Mirza Haydar-Ali; Faris Effendi; Imprisonments; First Bahais by background; Christianity; Conversion; Interfaith dialogue
1880. Early 1880s The first Zoroastrians become Bahá'ís, in Persia. [SBBH2:67]
  • For information on these converts see SBBR2:67–93.
Iran Zoroastrianism; Conversion
1890 A number of people of the Jewish, Zoroastrian and Buddhist Faiths become Bahá'ís. [BBR248–9; GPB195] Judaism; Jews; Zoroastrianism; Buddhism; Conversion; Interfaith dialogue
1971 27 – 30 Aug The first Bahá’í Youth Conference for Western Asia takes place in New Delhi. [BW15:335]
  • Two thousand people enrol during the conference and the week following. [BW15:335]
New Delhi; India; Asia Conferences, Bahai; Conferences, Youth; Youth; First conferences; Mass conversion

from the main catalogue

  1. Bahá'í Faith: Prophecy and Conversion, by Brian J. Mistler (2001). Results of a field study of Baha'is in the United States and Australia which demonstrate that family connections and social teachings are greater incentives to conversion than prophecy is. [about]
  2. Bahá'í Faith and Traditional Societies, The: Exploring Universes of Discourse, by Moojan Momen, in dialogue magazine, 1:4 (1987). How misunderstandings can arise between pioneers and the cultures they've moved to; traditional vs. modern ways of communication, and the dynamics of conversion. [about]
  3. Conversion: to Bábí and Bahá'í Faiths, by Juan Cole, in Encyclopaedia Iranica, Volume 6 (1993). Brief excerpt, with link to article offsite. [about]
  4. Conversion Movements within Hindu Village Culture, by Susan Maneck (1997). Hindu, Christian, and Baha'i conversion patterns in India. [about]
  5. Conversion of Religious Minorities to the Bahá'í Faith in Iran: Some Preliminary Observations, by Susan Maneck, in Journal of Bahá'í Studies, 3:3 (1990). Conversion patterns of Zoroastrians and Jews in the period 1877-1921. [about]
  6. Conversion of the Great-Uncle of the Báb, The, by Ahang Rabbani, in World Order, 30:3 (1999). The history of Hájí Mírzá Sayyid Muhammad (1798-1876), maternal uncle of the Bab. [about]
  7. Conversion, Transformation, and Sacrifice in the Revelation of The Bab, by Peter Ashelman (2001). Hermeneutics in early Babi/Baha'i history and its relationship to conversion, and the historical evolution of the world Bahá’í community since its origins. [about]
  8. Diné Becoming Baha'i: Through the Lens of Ancient Prophecies, by Linda S. Covey (2011). Some Diné (Navajo) convert to the Baha'i Faith because it fulfills their ancient prophecies, its institutions provide autonomy and empower the Diné people, and Baha'i values of cultural diversity allow Diné to practice their traditional ways. [about]
  9. Enrollments and limited growth of the Bahá'í community, by Universal House of Justice (2002). The lack of significant numerical growth in certain Western Baha'i communities is related to the preceding decades of struggle, achievement and disappointment. [about]
  10. Entry by Troops, Promoting, by Shoghi Effendi and Universal House of Justice, in Compilation of Compilations, Volume 3 (2000). [about]
  11. From Iran East and West, in Studies in the Bábí and Bahá'í Religions, 2 (1984). [about]
  12. Jewish Conversion to the Bahá'í Faith, by Moshe Sharon. [about]
  13. Judeo-Persian Communities of Iran in the Qajar Period: Conversion to the Bahá'í Faith, by Mehrdad Amanat, in Encyclopaedia Iranica (2009). Brief excerpt, with link to article offsite. [about]
  14. Messages from the Universal House of Justice 1963-86, by Universal House of Justice (1996). [about]
  15. Navajo Tradition, The: Transition to the Bahá'í Faith, by Linda S. Covey, in Images, imaginations, and beyond: proceedings of the 8th Native American Symposium, November 2009, ed. Mark B. Spencer (2010). Examines three reasons behind the conversion of some Navajo to Baha'i in the early 1960s: fulfillment of prophecy, cultural empowerment and autonomy, and protection of traditional practices. [about]
  16. Necessary History, A: Teaching On and Off The Reservations, by Linda S. Covey, in Journal of Bahá'í Studies, 26:3 (2016). On the early Bahá’í literature directed toward Native Americans; history of Bahá’í conversion activities with Indigenous populations; and the work conducted by the Central States Regional American Indian Teaching. [about]
  17. Persian Stronghold of Zoroastrianism, A, by Mary Boyce (1977). Brief mention of Baha'i converts to Zoroastrianism in Yazd. [about]
  18. Promoting Entry by Troops: Study Guide, by Robert McClelland (1994). Study guide for the statement by the House and their compilation "Promoting Entry by Troops." [about]
  19. Proselytizing, Development, and the Covenant, by Universal House of Justice, in Messages from the Universal House of Justice: 1963-1986, The Third Epoch of the Formative Age (1996). Teaching vs. proselytization; applying Baha'i social teachings without becoming ensnared in prevailing cultural mores; and the uniqueness of the Baha'i covenant. [about]
  20. Tablet to Rad'ar-Rúh, by Bahá'u'lláh (2016). Raḍ’ar-Rúḥ, a believer from Mashad, received this tablet shortly after Baha'u'llah arrived in Akka. In it, Baha'u'llah describes being pleased about the recent declaration of Christian doctor named Faris. [about]
 
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