Search for tag "Mani"
|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 c. 20 Dec
||The Báb makes a declaration of His mission by standing at the Ka`bih, holding the ring of the door and repeating three times that He is the Qá'im.
- He makes an open challenge to Mírzá Muhammad-Husayn-i-Kirmání, known as Muhít, of the Shaykhí school and sends an invitation to the Sharíf of Mecca to embrace the new Revelation. The Sharíf is too busy to respond. [B71-74; BW12:89; DB134–8; GPB9, 89]
|Mecca; Saudi Arabia
||Bab, Life of; Bab, Pilgrimage of; Kabih; Qaim; Mirza Muhammad-Husayn-i-Kirmani (Muhit); Shaykhism; Sharif of Mecca; Bab, Basic timeline; - Basic timeline, Expanded
|1845. c. July
||In Kirmán, Karím Khán, the leading Shaykhí cleric, has a number of Bábís expelled from the city. [BBRSM17–18]
||Haji Mulla Muhammad Karim Khan Kirmani; Shaykhism
|1845 c. July
||Karím Khán writes a number of refutations of the Báb. The first, Isháqu'l-Bátil (The Crushing of Falsehood) is published in July. This causes some Bábís to dissociate themselves from Shaykhism. [BBRSM17–18]
||Haji Mulla Muhammad Karim Khan Kirmani; Shaykhism
|1854 10 Apr - 1856 19 Mar
||Bahá'u'lláh in Sulaymaniyyih
Bahá'u'lláh suddenly left Baghdád and went to Kurdistán. [BKG115; DB585; GPB120]
Bahá'u'lláh livd for some time as a dervish in a cave on the mountain of Sar-Galú. He took the name Darvísh Muhammad-i-Írání to conceal His true identity. [BBD214–15; BBRSM:60–1; BKG116–19; GPB120–1; TN38–9]
- Before He left, Bahá'u'lláh asked His family to look after Mírzá Yahyá during His absence. [CB70–1; CH50–1]
- This action compares to Moses' going out to the desert of Sinai, to Buddha's retreat to the wilds of India, to Christ's walk in the wilderness and to Muhammad's withdrawal to the hills of Arabia. [BKG114]
- Áqá Abu'l-Qásim-i-Hamadání was His only companion. Áqá Abu'l-Qásim was killed on a journey to collect money and provisions. [BKG116–17]
- "It was this period of voluntary seclusion, following shortly after the execution of the Báb in 1850, which bequeathed to history irrevocable proof that Bahá'u'lláh and not His half-brother, Subhi-Ezel, was in reality the one celebrated by the Báb and for whom the Bábí Movement was the spiritual preparation. By this act of voluntary retirement, Bahá'u'lláh gave Sebhi-Ezel unhampered opportunity to exercise the spiritual leadership over the Bábís which the latter claimed as his right. The result, however, demonstrated Subhi-Ezel's utter incapacity to maintain unity among the Bábís, inspire them with faith and confidence sufficient to meet their many difficulties and guide them along lines of true future progress. Non other than the return of Bahá'u'lláh could re-quicken the flames of their ardour or supply them with the more universal principles of conduct and faith required to transform the Bábí Movement into a world religion." [BW2Surveyp33]
- It was during this time that Bahá'u'lláh revealed the poem Qasídiyi-i-‘Izz-i-Varqá'íyyih (Ode of the Dove). It was composed of 2,000 couplets but Bahá'u'lláh allowed only 127 to be preserved. [BBD215; BKG118; GPB123]
- See BKG114, GPB117–19 and K1250 for reasons for Bahá'u'lláh's retirement.
- Before and during His absence no fewer than 25 people claimed to be the One promised by the Báb. [BBRSM29, 59; EB269; GPB125]
- See BKG115–19 and GPB120 for Bahá'u'lláh's activities while in Kurdistán.
- See KI248–51 for Bahá'u'lláh's own account of the episode.
- See BKG119–22 and GPB124–6 for the condition of the Bábí community in Baghdád during this period.
- The son born to Navváb shortly after the family's arrival in Baghdád became ill and died during Bahá'u'lláh's absence. [CB71; CH51–2]
- See SBBR2:1–28 for Bahá'u'lláh's contact with Súfís.
- BW16:528 for an account of Daoud Toeg, who visited the caves of Sar-Galú and photographed them.
|Kurdistan; Baghdad; Iraq
||Bahaullah, Writings of; Bahaullah, Life of; Dervishes; Sulaymaniyyih; Sar-Galu; Aqa Abul-Qasim-i-Hamadani; Poetry; Qasidiyyih-Varqaiyyih (Ode of the Dove); Navvab (Asiyih Khanum); Mirza Yahya (Subh-i-Azal); Sufism; Daoud Toeg; Caves; Interfaith dialogue; Bahaullah, Basic timeline; - Basic timeline, Expanded
|1856 19 Mar
||Bahá'u'lláh returned from Sulaymáníyyih, Kurdistán.
"He Himself has described the situation which then confronted Him:
We found no more than a handful of souls, faint and dispirited, nay utterly lost and dead. The Cause of God had ceased to be on any one's lips, nor was any heart receptive to its message. [GPB125]
- From this time Bahá'u'lláh started to educate the believers in the principles of the Faith. [GPB127–8; TN39]
|Baghdad; Iraq; Sulaymaniyyih; Kurdistan
||Bahaullah, Life of; Sulaymaniyyih; Bahaullah, Basic timeline; - Basic timeline, Expanded
|1872. 22 Jan
||Three Azalís are murdered by seven Bahá'ís in 'Akká. [BBD163; BKG3256 DH41; GPB189; RB3:235]
Siyyid Muhammad Isfahání, Nasr’ulláh Tafríshí, Áqá Ján Ka’j Kuláh and Ridá Qulí, these four kept vigil from the second story window of a building overlooking the land gate to ensure no followers of Bahá'u'lláh would have access to the prison city. For some time they had been successful at preventing the entrance of pilgrims, some of whom who had spend some six months even traveling on foot. This also precluded the possibility of communications from 'Akká reaching the believers in other lands. After two years and a few months, Bahá’u’lláh was released from the His cell and was free to walk among the prison population. Some of the friends, including Salmání, decided to get rid of these enemies and, during the night, went to their place and killed Siyyid Muhammad, Áqá Ján and another person. [Sweet and Enchanting Stories, Aziz Rohani, p. 31.]
- Bahá'u'lláh was taken to the Governorate where He was interrogated and held for 70 hours. [BKG317-330; GBP190; RB3:234-239, AB34-36]
- `Abdu'l-Bahá was thrown into prison and kept in chains the first night. Twenty–five of the companions were also imprisoned and shackled. [BKG328; GBP190; RB3:237]
- See BKG331, GPB191 and RB3:238 for the effect of the murders on the local population.
- Ilyás `Abbúd put a barricade between his house and the house of `Údí Khammár, which he had rented for use by Bahá'u'lláh's family. [BKG331; GPB191]
- See BKG330; DH44 and RB3:239 for the fate of the murderers, who are imprisoned for seven years.
- Siyyid Muḥammad-i-Isfahání has been described by Shoghi Effendi as the “Antichrist of the Bahá’í Revelation.” He was a man of corrupt character and great personal ambition who had induced Mírzá Yaḥyá to oppose Bahá’u’lláh and to claim prophethood for himself. Although he was an adherent of Mírzá Yaḥyá, Siyyid Muḥammad was one of the four Azalis exiled with Bahá’u’lláh to ‘Akká. He continued to agitate and plot against Bahá’u’lláh. In describing the circumstances of his death, Shoghi Effendi has written in God Passes By:
A fresh danger now clearly threatened the life of Bahá’u’lláh. Though He Himself had stringently forbidden His followers, on several occasions, both verbally and in writing, any retaliatory acts against their tormentors, and had even sent back to Beirut an irresponsible Arab convert, who had meditated avenging the wrongs suffered by his beloved Leader, seven of the companions clandestinely sought out and slew three of their persecutors, among whom were Siyyid Muḥammad and Áqá Ján.
The consternation that seized an already oppressed community was indescribable. Bahá’u’lláh’s indignation knew no bounds. “Were We,” He thus voices His emotions, in a Tablet revealed shortly after this act had been committed, “to make mention of what befell Us, the heavens would be rent asunder and the mountains would crumble.” “My captivity,” He wrote on another occasion, “cannot harm Me. That which can harm Me is the conduct of those who love Me, who claim to be related to Me, and yet perpetrate what causeth My heart and My pen to groan.” [GPB189-190]
||Siyyid Muhammad-i-Isfahani; Ilyas Abbud; House of Abbud; House of Udi Khammar; Bahaullah, Houses of; Bahaullah, Life of; Bahaullah, Basic timeline; Abdul-Baha, Life of; Antichrist; Murders; Opposition; Azali Babis; Ustad Muhammad-Ali Salmani; Mirza Yahya (Subh-i-Azal); Basic timeline, Expanded
|1909 months following Mar
||Construction of the Eastern Pilgrim House in Haifa begins. [BBD178]
- Mírzá Ja`far Rahmání, (also know as Áqá Mírzá Ja’far Shírází) a believer from `Ishqábád, is given permission by `Abdu'l-Bahá to build it. [DH177, SES25-26]
- 'Abdu'l-Bahá composes an inscription that it place above the entrance that reads, "This is a spiritual Hostel for Pilgrims, and its founder is Mírzá Ja'far Rahmani. AH 1327."
- This is the first property to be granted tax exemption by the civil authorities. [GPB307, SES43-47]
||Eastern Pilgrim House; Pilgrim houses; Mirza Jafar Rahmani; Aqa Mirza Jafar Shirazi; Pilgrimage; - Bahai World Centre buildings, monuments and gardens; World Centre
|1924 (in the year)
||Miss Nora Lee, who became a Bahá'í in New Zealand, is the first Bahá'í to travel to Fiji, working as a nanny in Labasa from 1924 to about 1930.
Gretta Lamprill becomes the first Bahá'í in Tasmania in the latter part of the year. [SBR162]
Amelia Collins visits Iceland for two days, meeting H
|Fiji; Tasmania; Iceland
||First Bahais by country or area; First travel teachers and pioneers; Amelia Collins
||Louisa Gregory is the first Bahá’í to visit Romania.
||Louisa Mathew Gregory
|1926 28 Jan
||Martha Root sends a note and a copy of Bahá’u’lláh and the New Era to Queen Marie of Romania. [GBF42; GPB390; MR242]
||Martha Root; Queen Marie of Romania; Esslemont
|1926 30 Jan
||Martha Root meets with Queen Marie of Romania for the first time. [BBR59; GBF42; GPB390; PP107, HEC49]
- For the details of the meeting and the acceptance of the Faith by Queen Marie see GBP389–96, BW6p580 and MR240–6.
- This was the first of eight meetings between Martha Root and Queen Marie.
||Martha Root; Queen Marie of Romania; Bahai royalty
|1926 4 May
||Queen Marie of Romania writes three articles as a testimonial to the Bahá’í Faith for a syndicated series entitled ‘Queen’s Counsel’, which appears in over 200 newspapers in the United States and Canada. [BBR61, HEC57-58, MR245, BW2p174-6]
- For text of the articles see BBR60–1.
- For Shoghi Effendi’s response see BA110–13 and UD56–8.
|United States; Romania
||Queen Marie of Romania; Newspaper articles
||The Baghdád believers take photographs of the cave in the Sargul Mountain near Sulaymáníyyih where Bahá'u'lláh spent two years in solitude. [BW2Surveyp.33, SETPE1p141]
||Sulaymaniyyih; Photography; Caves; Mountains; Sargul Mountain; Bahaullah, Life of
||The intended pilgrimage of Queen Marie of Romania to the Bahá’í Shrines is thwarted. [GBF49; GPBXVIII; PP114]
- For details of this episode see GBF49–50 and PP113–16.
- In addition to visiting the Shrines Queen Marie had anticipated visiting her childhood friend, Lillian McNeill. She and her husband were resident in Mazra'ih at this time. [BW19p779-782]
||Queen Marie of Romania; Pilgrimage; House of Bahaullah (Mazraih); Lilian Barron McNeill
|1934 23 Jan
||Shoghi Effendi gives Queen Marie of Romania the gift of a Tablet in the handwriting of Bahá’u’lláh. [GBF50; PP116]
||Shoghi Effendi, Life of; Queen Marie of Romania; Gifts; Manuscripts; Shoghi Effendi, Basic timeline; - Basic timeline, Expanded
||Martha Root meets with Queen Marie of Romania for the eighth and last time. [MRHK413]
||Martha Root; Queen Marie of Romania
||Felix Ricardo Maddela, a school teacher and draftsman from Solano, Philippines, and the first Filipino Bahá’í, accepts the Faith in Manila.
||Felix Ricardo Maddela
|1938 25 Jul
||The passing of Queen Marie of Romania. [BBD144; GPB395]
- For her services to the Bahá’í Faith see GPB389–96.
- For tributes paid by her to the Bahá’í Faith see BW8:269–71.
- For her relationship with the Bahá’í Faith see BW8:271–6.
- For tributes to her see BW8276–82.
||Queen Marie of Romania; In Memoriam; Births and deaths
|1949 15 Apr
||Dr M. E. Lukmani, a homeopathic physician from India, arrives in Colombo, the first Bahá’í to settle in Ceylon (Sri Lanka).
||M. E. Lukmani
|1949 16 Aug
||The passing of Lilian Vaughan McNeill (b.1 December, 1879). In May, 1931 she and her husband, Brigadier General Angus McNeill took a lease on the abandoned property at Mazra'ih where they lived until her passing. They restored the house and property respecting the fact that Bahá'u'lláh and His family had lived there from June 1877 until September, 1879. In 1981 the staff at the Bahá'í World Centre discovered her simple grave in the Commonwealth Cemetery in Haifa and, with the permission of her family, erected a befitting and dignified memorial.
She had been a childhood friend of Marie Alexandra Victoria (Queen Marie of Romania).
During her latter years at Maza'ih she wrote a series of short stories, some of which were published in the local English-language newspaper. [BW19p779-782]
||In Memoriam; Lilian Barron McNeill; Angus McNeill; House of Bahaullah (Mazraih); Cemeteries and graves; Queen Marie of Romania
|1954. 22 Oct
||Mr and Mrs Suleimani arrive by ship in Keelung, Taiwan. They will spend the rest of their lives there. The Suleimanis, originally from Iran, had lived for about 28 years in Shanghai where Mrs Ridvaniyyih Suleimani's father, Mr Husayn Ouskouli Uskuli (or Uskui) had long resided and conducted a business. Mr and Mrs Suleimani had left Shanghai permanently in 1950 because of the difficult situations for foreigners in China but Mr Ouskouli decided to stay on and won the admiration of the Guardian. He died in Shanghai at the age of 86. [The Taiwan Bahá'í Chronicle by Barbara R. Sims p3]
||Keelung; Taiwan; Shanghai; China
||Knights of Bahaullah; Mr and Mrs Suleimani; Husayn Ouskouli; Z****
||The National Spiritual Assembly of the Philippines is formed with its seat in Manila.
||Jesus Bias Manibusan of Sinajana, Guam, the first Chamorro to become a Bahá’í, enrols.
||Jesus Bias Manibusan
|1974 1 Feb
||The passing of Daoud Toeg (b. Baghdad, Iraq in 1897) in Hull, Quebec (now Gatineau).
- After he had learned of the Faith he enrolled eight other persons before writing the Guardian with his own declaration.
- He pioneered to Italy in the 1930s for about a year and a half.
- In 1954 he was appointed Auxiliary Board Member for Iraq, on the first Auxiliary Board for Asia. He served for sixteen years.
- He supervised the construction of the Hazíratu'l-Quds in Baghdad and was helpful in securing a Temple site.
- Mr. Toeg served the Guardian by conveying artifacts and Huqúqu'lláh payments from Persia to the Holy Land at a time when there was no direct communications.
- He served as a representative of the Huqúqu'lláh for the believers in Iraq.
- He was instrumental in locating and photographing the caves of Sar-Galú in Sulaymáníyyih, Kurdistán where Bahá'u'lláh lived for two years while in retreat.
- He, his wife Latifa, and their sons pioneered to Kirkuk during the Ten Year Crusade but after seven years were asked to return to Baghdad to assist with the work there.
- The family left Iraq in 1970 and settled in Hull where they helped to establish the first Local Spiritual Assembly. [BW16p527-528, Bahá'í World 16, Grave]
|Hull; Quebec; Baghdad; Sulaymaniyyih; Kurdistan
||Daoud Toeg; In Memoriam
||The Bahá’í Publishing Trust of the Philippines is established in Manila. [DM318]
||Thirteen Romanies become Bahá’ís in northern Spain. [BINS186:7]
||The election of the Local Spiritual Assembly of Cluj in Romania, the first new Assembly in the "East Bloc". [AWH73]
|1990 21 Mar
||The first local spiritual assembly formed in Eastern Europe since the Second World War is elected in Cluj, Romania. [AWH73; BINS221:4]
||Cluj; Romania; Eastern Europe
||LSA; Firsts, Other
|1990 30 Nov - 2 Dec
||The First National Teaching Conference of the Bahá'ís of Romania was held near Poiana Brasov, in the Carpathian mountains. [CBN Feb 91p14]
||Poiana Brasov; Romania
||Conferences, Bahai; Conferences, teaching; First conferences
||The Faith became officially recognized as a "religious association" in Romania. [CBNJun91pg12]
|1991 8 - 14 Feb
||The first Bahá'í Winter School of Romania is held in Felix, attended by 80 Bahá'ís. [BINS241:3]
||First summer and winter schools
||The National Spiritual Assembly of Romania is formed with its seat in Bucharest. About 200 believers were present at the inaugural National Convention.
[AWH86; BINS246:1; VV113]
||The formation of the National Spiritual Assembly of the Bahá'ís of Romania. [AWH86] [VV113]
|1991 15 – 21 Jul
||The first European Bahá'í Youth Conference of Romania is held in Neptune. [BINS253:9; VV74]
||Neptune; Romania; Europe
||Conferences, Bahai; Conferences, Youth; Conferences, International
||The first Bahá'í Youth School of Romania is held in Curtea de Arges, attended by 60 Bahá'ís. [BINS269:5]
||Curtea de Arges; Romania
|1992 23 – 26 Nov
||The Second World Congress was held in New York City to commemorate the centenary of the passing of Bahá'u'lláh and the completion of the Six Year Plan. It was attended by some 28,000 Bahá'ís from some 180 countries. [BBD240] [VV136-141] [BW92-3p98-101, 136]
- Nine auxiliary conferences were held in Buenos Aires, Sydney, New Delhi, Nairobi, Panama City, Bucharest, Moscow, Apia and Singapore. [BINS283:3-4]
- For pictures see [BINS283:9-10], [BW92-3p100] and [VV136-141]
- "New York will become a blessed spot from which the call to steadfastness in the Covenant and Testament of God will go forth to every part of the world." - 'Abdu'l-Bahá [AWH77-8 90-1 105-6]
- On the 25th of November a concert was held in Carnegie Hall as a birthday tribute to Dizzy Gillespie called "Celebrating the Bahá'í Vision of World Peace". [VV141]
- On the 26th of November Bahá'ís around the world are linked together by a live satellite broadcast serving the second Bahá'í World Congress, the nine auxiliary conferences and the Bahá'í World Centre and is received by those with access to satellite dish antennas. [BINS283:1–5, 8; BINS286:10; BINS287:4]
- For the message of the Universal House of Justice read on the satellite link see BW92–3:37–4.
- For accounts of personal experiences by some of the attendees see In the Eyes of His Beloved Servants: The Second Bahá'í World Congress and Holy Year by J. Michael Kafes.
|New York; United States; Buenos Aires; Argentina; Sydney; Australia; New Delhi; India; Nairobi; Kenya; Panama; Bucharest; Romania; Moscow; Russia; Apia; Samoa; Singapore
||World Congresses; Carnegie Hall; Centenaries; Bahaullah, Ascension of; Dizzy Gillespie; - Basic timeline, Expanded
|1994 Jul 20 – 25
||The European Bahá'í Youth Council sponsors five regional ‘Shaping Europe' conferences, in Berlin, Bucharest, St Petersburg, Barcelona and Wolverhampton, United Kingdom. [BINS323:3–5; BW94–5:177–8, 189]
||Berlin; Germany; Bucharest; Romania; St Petersburg; Russia; Barcelona; Portugal; Wolverhampton; United Kingdom; Europe
||Conferences, Bahai; Conferences, Youth; Conferences, International; Youth
|2006 31 Jul
||The announcement of the publication of The Tabernacle of Unity. This publication of the Bahá'í World Centre contains five tablets - letters - written by Bahá'u'lláh to individuals of Zoroastrian background in the 1800s. As such, these tablets provide important insights into the interrelatedness of religion. [BWNS466]
||Tabernacle of Unity (book); Zoroastrianism; Bahaullah, Writings of; Interfaith dialogue; Manikchi Limji Hataria; Translation; Publications; BWNS
||In Romania a law was passed that imposed restrictive requirements on religious communities that wished to be recognized by the government, which Bahá'ís and adherents of other minority religions could not meet. [Form 18 News Service]
||Persecution, Romania; Z****
|2007 24 May
||The passing of Hadi Rahmani-Shirazi in the United Kingdom.
- pioneered to Afghanistan at the Guardian's behest
- served on the National Spiritual Assembly and the Auxiliary Board in the Cradle of the Faith
- served as the executive director of the Nawnahalan Company
- among first appointed to institution of the Counsellors created by the Universal House of Justice in June 1968
- relocated to the United Kingdom in the early 1980s
- contributed greatly to the development of the Institution of Huququ'llah through his services as a Deputy. [UK BAHA'I NEWS EMAIL SERVICE message from the National Spiritual Assembly firstname.lastname@example.org 24 May 2007]
|United Kingdom; Afghanistan; Iran
||Hadi Rahmani-Shirazi; Nawnahalan Company; Counsellors; Huququllah; In Memoriam; Births and deaths
|2008 29 – 30 Nov
||Regional Conferences held in Antofagasta, Chile, Manila, Philippines and Yaoundé, Cameroon. [BWNS675]
||Antofagasta; Chile; Manila; Philippines; Yaounde; Cameroon
||Regional Conferences; BWNS
from the main catalogue
See all tags, sorted numerically or alphabetically.
- Answered Questions, Some, by Abdu'l-Baha (1990). [about]
- Answered Questions, Some: A Philosophical Perspective, by Ian Kluge, in Lights of Irfan, Volume 10 (2009). Philosophical foundations of the Bahá’í teachings, including ontology, theology, epistemology, philosophical anthropology and psychology, and personal and social ethics. [about]
- Answered Questions, Some, by Abdu'l-Bahá (2014). New 2014 translation (with a version side-by-side with the original). [about]
- Archeology of the Kingdom of God, The, by Jean-Marc Lepain (2015). Analysis of the spiritual worlds as depicted in philosophical and religious texts, from ancient the Greek to Jewish, Christian and Muslim thought, contrasted with the theosophy, metaphysics, anthropology, and hermeneutics of Baha'u'llah and 'Abdu'l-Baha. [about]
- Baha'i Principle of Religious Unity and the Challenge of Radical Pluralism, by Dann J. May, in Revisioning the Sacred: New Perspectives on a Bahá'í Theology, Studies in the Babi and Baha'i Religions (1993). A shorter version of this thesis is published in Revisioning the Sacred as "The Bahá'í Principle of Religious Unity: A Dynamic Perspectivism." [about]
- Bahá'u'lláh's "Most Sublime Vision", by Wolfgang A. Klebel, in Lights of Irfan, Volume 9 (2008). [about]
- Baha'u'llah's prophetology: Archetypal patterns in the lives of the founders of the world religions, by Moojan Momen, in Bahá'í Studies Review, 5.1 (1995). Explores the theory that the lives of the prophet-founders of the world religions have in some ways re-capitulated each other. [about]
- Baha'u'llah's Tablet to Mánikchí Sáhib: Introduction and provisional translation, by Ramin Neshati, in Lights of Irfan, Book 3 (2002). [about]
- Beyond the Clash of Religions: The Emergence of a New Paradigm, by Udo Schaefer (1998). Religious pluralism and associated issues: diversity and unity of religions, absoluteness, relativity of truth, New Age thought, and interfaith dialogue [about]
- Concept of Manifestation in the Bahá'í Writings, The, by Juan Cole, in Bahá'í Studies, 9 (1982). Lengthy overview of Baha'i theology and prophetology and their Islamic roots. [about]
- Concept of the "Perfect Man" (Pole) in Sufism and the Bahá'í Notion of the Manifestation of God, The, by Youli A. Ioannesyan, in Lights of Irfan, Book 2 (2001). [about]
- Concept of the Manifestation of God in Chinese Symbolism: An Inter-civilizational Hermeneutic Study, by Amrollah Hemmat, in Journal of Bahá'í Studies, 26:1-2 (2016). Seemingly incompatible symbols can point to a common underlying meaning, connecting worldviews and perspectives often considered incommensurable. There are elements of the Chinese tradition that resonate deeply with the Bahá’í concept of Manifestation. [about]
- Dashavatara and Progressive Revelation, by Anupam Premanand, in Lights of Irfan, Volume 11 (2010). [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]
- Divine Revelation: The Basis of All Civilization, by Anton Haddad (1902). Commentary on the influence of the Prophets on human society. [about]
- Enigmatic Questions Surrounding the Appearances of the Prophets, by John S. Hatcher (2011). [about]
- Epistemological Implications of the Gradated Claims to Divine Authority in the Bahá'í Writings: Reflections on Infallibility, by William S. Hatcher, in Journal of Bahá'í Studies, 17 (2007). There are different levels of infallibility, from the greater (the Manifestations who are "omniscient at will") to the lesser (like the Guardian, who has conferred freedom-from-error). [about]
- Fasting among Zoroastrians, Manicheans, and Bahais, by Jamsheed K. Choksy, in Encyclopaedia Iranica, Volume 9 (1999). Brief excerpt, with link to article offsite. [about]
- Five Questions: Loss of Voting Rights, Mani, Magi, Five-Pointed Star, Joseph Smith, by Universal House of Justice, in Bahá'í Studies Bulletin, 4:3-4:4 (1991). Responses to various questions. Closes with quotations on Confucianism and Genesis. [about]
- From Adam to Bahá'u'lláh: The Idea of a Chain of Prophecy, by Zaid Lundberg, in Lights of Irfan, Book 3 (2002). [about]
- Genealogy of The Báb and Bahá'u'lláh, by Kay Zinky (1950). Chart showing the Semitic line of prophets, including source citations. [about]
- Goddess Religion, Ancient, by Universal House of Justice (1992). Ancient goddess religions and the role of the feminine in theology. [about]
- "He hath known God who hath known himself": A Deepening Course on the Bahá'í Revelation (2012). A lengthy compilation by the granddaughter of Howard Colby Ives designed to be a study guide to the Writings, covering knowledge of God, the station of the Manifestations, the nature of the Covenant, and the dynamics of creation, constancy, and servitude. [about]
- Heaven in China without "Religion" and Manifestation, by Theo A. Cope, in Singapore Bahá'í Studies Review, vol. 5 (2000). Some believe there never was a time when humanity was without a Prophet to guide it, but as none is known in Chinese history, a Baha'i-Chinese dialogue needs a different starting point — one more inclusivist and with a different concept of "religion." [about]
- Hindu Concept of God, The: Unity in Diversity, by Anjam Khursheed, in Singapore Bahá'í Studies Review, vol. 2 (1997). The fundamental unity behind Hindu concepts of God and those found in the Semitic traditions, and the principle of unity in diversity, allow Hindu and Baha'i beliefs to come together and further their common goal of uniting the world's religions. [about]
- Hinduism and the Bahá'í Faith, by Moojan Momen (1990). An attempt to explore the relationship between Hinduism and the Bahá'í Faith and to explain the Bahá'í Faith to those who are from a Hindu background. [about]
- Human Intellect, The: A Bahá'í-Inspired Perspective, by Adrian John Davis, in Lights of Irfan, Book 2 (2001). [about]
- "I am all the Prophets": The Poetics of Pluralism in Bahá'í Texts, by Juan Cole, in Poetics Today, 14:3 (1993). Literary analysis of a passage from Tablet of Blood (Súriy-i-Damm) in which Bahá'u'lláh identifies Himself with all the past Prophets and their sufferings, depicting himself mortally wounded on the field of battle, like Imám Husayn. [about]
- I know Not How to Sing Thy Praise: Reflections on a Prayer of Bahá'u'llah, by Wolfgang A. Klebel, in Lights of Irfan, 13 (2012). Theology and the language of revelation vs. atheism and scientific discourse, and apophatic "not-knowing" vs. the impossibility of knowing god. [about]
- Introduction to the Doctrines of Soul and Enlightenment in Mahayana Buddhism and the Bahá'í Faith, An, by Yeo Yew Hock, in Singapore Bahá'í Studies Review, vol. 3 (1998). The development of Mahayana and how the Chinese people adopted and adapted it; non-self/enlightenment vs. the "True Poverty and Absolute Nothingness" of the Seven Valleys; sunyata/emptiness and Buddhist monism vs. the Valley of Unity's nonduality.
- 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]
- Manifestation of God, The, by Hooper Dunbar (2005). [about]
- Manifestations of God and the Master: Representation of in Portraits, Photographs, and Dramatic Presentations, by Shoghi Effendi and Universal House of Justice. Excerpts on the use of imagery of the Central Figures in art, stage, and print. [about]
- Manifestations of God and Their Function in Human History, The, by Iscander Micael Tinto, in Lights of Irfan, Volume 5 (2004). [about]
- Mazhar-i Ilahi (Manifestation of God), by Moojan Momen, in Encyclopaedia Iranica (2016). Brief excerpt, with link to article offsite. [about]
- My Memories of Baha'u'llah, by Ustad Muhammad-'Ali Salmani. [about]
- Namibia, Pacific Islands, Queen Marie, and Emeric Sala (2005). [about]
- New Religious Movements, Tolkien, Marriage, by Universal House of Justice (1994). Various questions: new religious movements; Indian Letter of the Living; J.R.R. Tolkien; eternality of the marriage bond; illumination of Baha'u'llah's tablets. [about]
- Permanence of Change, The: Contemporary Sociological and Bahá'í Perspectives, by Hoda Mahmoudi, in Journal of Bahá'í Studies, 18 (2008). Sociohistorical changes of the Axial Age and the Renaissance, sociological views on modernity and its contemporary challenges, and key features of modernity as identified in the Bahá’í writings as "the universal awakening of historical consciousness." [about]
- Picture Gallery of Early British Bahá'ís (1998). Published in honor of the UK Baha'i Centenary, 1998/99. [about]
- Procrustes' Bed: The Insufficiency of Secular Humanism, by Ian Kluge, in Lights of Irfan, 16 (2015). Secular humanism’s inability to accommodate the universal presence of religion in human nature undermines its claim to be a viable world-view for mankind and diminishes its internal coherence. [about]
- Prophets and Mountains, by Moshe Sharon, in Lights of Irfan, Volume 9 (2008). [about]
- Queen Victoria and the Bahá'í Fath: Warwick Leaflets, by Warwick Bahá'í Bookshop (1999). [about]
- Recognition of the Next Manifestation by the Universal House of Justice, by Universal House of Justice (1997). Бахаулла говорит, что следующее Богоявление тоже столкнётся с преследованиями, но восторжествует над Своими гонителями. [about]
- Recognition of the Next Manifestation of God, by Universal House of Justice (1997). On concerns that a future Universal House of Justice might not recognize the next Manifestation of God. [about]
- Reunion with the Beloved: Poetry and Martyrdom (2004). Poetry by or in honor of early Babi and Baha'i martyrs. Includes foreword by Hushmand Fatheazam, and discussion of the concept of martyrdom, cultural issues, and history of persecutions. [about]
- Salmani's My Memories of Baha'u'llah, Publication of, by Universal House of Justice (1982). Two letters, to a Baha'i publisher and an individual, regarding the 1982 publication of My Memories of Baha'u'llah, an autobiography of Baha'u'llah's barber, Ustad Salmani. [about]
- Seed of Creation: A philosophical approach towards the status of Universal House of Justice in respect to Baha'i concept of creation, by Ahmad Aniss (1998). A philosophical approach towards the status of Universal House of Justice in respect to Baha'i concept of creation. [about]
- Selected Topics of Comparison in Christianity and the Bahá'í Faith, by Peter Mazal (1999). Comparison of Baha'i and Christian morality, archetypal events and people (e.g. the ideal woman) in early Christian and Bábí-Bahá'í history plus concepts of Christ (Christology) and the Messiah compared to Prophets, Messengers and Manifestations of God. [about]
- Silences of God, The: A Meditation, by Bahiyyih Nakhjavani, in Journal of Bahá'í Studies, 24:3-4 (2014). While the Word of God dominated the history of religion, contemporaries question the orthodoxy of language. God's Silence is also essential in shaping our individual choices and collective histories, and understanding Baha'u'llah's words. [about]
- Sovereign Remedy, The: A Study of Bahá'í Sources, by Peter Terry (2000). Quotations showing that Baha'u'llah and his authoritative interpreters state what fundamentalists of many faiths have been saying for centuries: that God's guidance revealed to humanity provides the best remedy for all human ills. [about]
- Spiritual Oppression in Frankenstein, by Phyllis Sternberg Perrakis, in Journal of Bahá'í Studies, 9:4 (1999). [about]
- Station of Baha'u'llah: Three Letters, by Universal House of Justice (1991). Three letters on the station of Baha'u'llah, the souls of the Manifestations, the varying intensities of their Revelations, the phrase "most precious Being," and on teaching the Faith to Christians. [about]
- Structure of Existence in the Bab's Tafsir and the Perfect Man Motif, The, by Todd Lawson, in Studia Iranica: Cahiers 11: Recurrent Patterns in Iranian Religions from Mazdaism to Sufism (1992). The Perfect Man is the mediator between God and the World. He is the mirror in which creation sees God, the eye by which God sees creation. The Bab phrased his cosmology and his Quranic exegesis in light of wahdat al-wujud, the Unity of Being. [about]
- Study of the Pen Motif in the Bahá'í Writings, A, by Kavian Sadeghzade Milani and Nafeh Fananapazir, in Journal of Bahá'í Studies, 9:1 (1999). Theology and background of the "pen" metaphor — the creative force presented by the Manifestation of God — and the "tablet" — the recipient of the creative force. Also the five realms of existence: Háhút, Láhút, Jabarút, Malakút, and Násút. [about]
- Tabernacle of Unity, The: Bahá'u'lláh's Responses To Mánikchi Sáhib, by Bahá'u'lláh (2006). [about]
- Tablet of the Manifestation, by Bahá'u'lláh (1998). [about]
- Tablet on Understanding the Cause of Opposition to the Manifestations of God, by Bahá'u'lláh (2016). Summary of some themes from the Kitab-i-Iqan, concluding with a long prayer inviting the reader to see with his/her "own eyes." [about]
- Tablet to Jamal-i-Burujirdi, by Bahá'u'lláh, in Bahá'í Studies Bulletin, 5:1-2 (1991). Tablet to a one-time Covenant-breaker, also known as the Tablet of Beauty. [about]
- Tablet to Mirza Abu'l-Fadl Concerning the Questions of Manakji Limji Hataria: Baha'u'llah on Hinduism and Zoroastrianism, by Bahá'u'lláh (1995). Introduction to, article about, and translation of the Tablet to Maneckji. [about]
- Tablet to Mullá Muhammad Báqir-i Tabrízí: Extracts, by Báb, The. Extract from a Tablet of the Bab to the 13th Letter of the Living, in reply to his question about Man yuzhiruhu'lláh, "He Whom God will make Manifest." [about]
- Unique Eschatological Interface, A: Baha'u'llah and Cross-Cultural Messianism, by Christopher Buck, in In Iran: Studies in Babi and Baha'i History vol. 3, ed. Peter Smith (1986). Tracing themes of messianism through the Occidental religions. [about]
- Unity and Progressive Revelation: Comparing Bahá'í Principles with the Basic Concepts of Teilhard de Chardin, by Wolfgang A. Klebel, in Lights of Irfan, Volume 5 (2004). [about]