Bahá'í Library Online
. . . .
.

Search for tag "Mani"

from the chronology

date event locations tags see also
1843 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]
  • See DB43–5, MH46–7 for an account of a warning of his passing.
  • See DB43–5, MH46–7 for an account of a warning of his passing.
  • See MH28 for a picture.
  • BBRSM9 for a brief account of his life and the Shaykhí school under his leadership.
  • 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.
Karbalá; Iraq Siyyid Kazim-i-Rashti; Shaykhi school; Siyyid `Ali Muhammad; Haji Mulla Muhammad Karim Khan Kirmani; Shaykh Ahmad; Islam
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; declaration; Ka`bih; Qa'im; Mirza Muhammad-Husayn-i-Kirmani; Muhit; Shaykhi; Sharif
1854 10 Apr - 1856 19 Mar Bahá'u'lláh suddenly leaves Baghdád and goes to Kurdistán. [BKG115; DB585; GPB120]

  • Before He left, Bahá'u'lláh asked His family to look after Mírzá Yahyá during His absence. [CB70–1; CH50–1]
Bahá'u'lláh lives for some time as a dervish in a cave on the mountain of Sar-Galú. He takes the name Darvísh Muhammad-i-Írání to conceal His true identity. [BBD214–15; BBRSM:60–1; BKG116–19; GPB120–1; TN38–9]

  • 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. Tor by this act of voluntary retirement, Bahá'u'lláh gave Sebhi-Ezel unhampered opportunity to exercise the spiritual leadhership 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. Nother but 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. 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 Life of Bahaullah; Dervishes; Sulaymaniyyih; Sar-Galu; Aqa Abul-Qasim-i-Hamadani; Poetry; Qasidiyi-i-Izz-i-Varqaiyyih (Ode of the Dove); Navvab (Asiyih Khanum); Mirza Yahya; Sufism; Daoud Toeg; Caves
1856 19 Mar Bahá'u'lláh returns 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]
Baghdád; Iraq; Sulaymáníyyih; Kurdistán Baha'u'llah; Sulaymaniyyih
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]
Haifa; Eastern Pilgrim House; Mirza Ja`far Rahmani; Áqa Mirza Ja’far Shirazi; BWC Pilgrimage
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 Nora Lee; Gretta Lamprill; Amelia Collins
1925 Louisa Gregory is the first Bahá’í to visit Romania. Romania Louisa 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] Romania Martha Root; Queen Marie; Bahá’u’lláh and the .New Era
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 and MR240–6.
  • This was the first of eight meetings between Martha Root and Queen Marie.
Romania Martha Root; Queen Marie
1927 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] Baghdád; Sulaymáníyyih Sulaymaniyyih
1934 23 Jan Shoghi Effendi gives Queen Marie of Romania the gift of a Tablet in the handwriting of Bahá’u’lláh. [GBF50; PP116] Romania; Shoghi Effendi; Queen Marie
1936 Feb Martha Root meets with Queen Marie of Romania for the eighth and last time. [MRHK413] Romania Martha Root; Queen Marie
1938 Feb Felix Ricardo Maddela, a school teacher and draftsman from Solano, Philippines, and the first Filipino Bahá’í, accepts the Faith in Manila. Manila Felix Ricardo Maddela find reference
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.
Romania Queen Marie
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). Colombo M. E. Lukmani
1953 Aug Salísa Kirmání and Shírín Núrání arrive in Karikal and are named Knights of Bahá’u’lláh. [BW13:452] Karikal Salisa Kirmani; Shirin Nurani; Knight of Baha’u’llah
1964 Ridván The National Spiritual Assembly of the Philippines is formed with its seat in Manila. Manila NSA
1966 Jesus Bias Manibusan of Sinajana, Guam, the first Chamorro to become a Bahá’í, enrols. Sinajana; Guam 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; Sulaymáníyyih; Kurdistán Daoud Toeg; In Memoriam
1974 Mar The Bahá’í Publishing Trust of the Philippines is established in Manila. [DM318] Manila; Philippines Publishing Trust
1990 The election of the Local Spiritual Assembly of Cluj in Romania, the first new Assembly in the "East Bloc". [AWH73] Cluj; Romania LSA
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
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 First National Teaching Conference of the Baha'is of Romania
1991 Feb The Faith became officially recognized as a "religious association" in Romania. [CBNJun91pg12] Romania religious association
1991 8 - 14 Feb The first Bahá'í Winter School of Romania is held in Felix, attended by 80 Bahá'ís. [BINS241:3] Felix; Romania
1991 Ridván 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] Bucharest; Romania National Spiritual Assembly
1991 Ridván The formation of the National Spiritual Assembly of the Bahá'ís of Romania. [AWH86] [VV113] Romania NSA
1991 15 – 21 Jul The first European Bahá'í Youth Conference of Romania is held in Neptune. [BINS253:9; VV74]
  • For picture see VV74.
Neptune; Romania European Baha'i Youth Conference of Romania
1992 April 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
2003 6 - 7 Sep The celebration of the Jubilee of the opening of the Faith in the Democratic Republic of the Congo was commemorated in Kinshasa by some 600 participants. Among those at the celebrations in the capital were three of the first Congolese Baha'is: Louis Selemani, 81, Remy Kalonji, 83, and Valerien Mukendi, 83. One guest who could not make it was Ola Pawlowska, 93, though she participated in the celebrations by sending from her home in Canada a message of congratulations and love to a community to which she devoted three decades of her life. Guests of honour at the jubilee included Mr. Nakhjavani, former member of the Universal House of Justice, and Mrs. Nakhjavani, as well as Joan Lincoln, counsellor member of the International Teaching Centre, and Albert Lincoln, secretary-general of the Baha'i International Community. All four had spent many years as pioneers in Africa.

Active teaching in the area began in 1953. Before that time, colonial authorities did not permit the promotion of the Faith and that is when Ali Nakhjavani and his wife, Violette, driving across Africa from Uganda, took Ugandan Baha'i Samson Mungongo to the city of Kamina. The first local assembly was formed in 1957 and the National Assembly was inaugurated in 1970. This event also marked the first time the National Spiritual Assembly had been able to meet in Kinshasa since 1998 because of the war. [BWNS248]

  • For further details on the development of the Faith in the DRC see Legacy of Courage: The Life of Ola Pawlowska, Knight of Bahá'u'lláh by Suzanne Schuurman.
Kinshasa; The Democratic Republic of the Congo; DRC Louis Selemani; Remy Kalonji; Valerien Mukendi; Joan Lincoln; Albert Lincoln; Ola Pawlowska; Suzanne Schuurman
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 nsa@bahai.org.uk 24 May 2007]
United Kingdom; Afghanistan Hadi Rahmani-Shirazi; pioneer; Guardian; NSA; Auxiliary Board; Nawnahalan Company; Counsellor; Huququ'llah; UHJ; In Memoriam
2008 29 – 30 Nov Regional Conferences held in Antofagasta, Chile, Manila, Philippines and Yaoundé, Cameroon. [BWNS675] Antofagasta; Chile; Manila; Philippines; Yaoundé; Cameroon Regional Confernces

from the main catalogue

  1. Answered Questions, Some, by Abdu'l-Baha (1990). [about]
  2. 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]
  3. Answered Questions, Some, by Abdu'l-Bahá (2014). New 2014 translation (with a version side-by-side with the original). [about]
  4. Bahá'í Communities by Country: Research Notes, by Graham Hassall (2000). Brief notes on the history of Baha'i activities and the dates of NSA formation in Africa, China, Australia, and elsewhere. [about]
  5. Bahá'í Faith in Tasmania 1923-1963, by Graham Hassall, in The Family: Our Hopes and Challenges (1995). Early history of the Baha'i community of Tasmania. [about]
  6. Bahá'u'lláh's "Most Sublime Vision", by Wolfgang A. Klebel, in Lights of Irfan, Volume 9 (2008). [about]
  7. Baha'u'llah's Tablet to Mánikchí Sáhib: Introduction and provisional translation, by Ramin Neshati, in Lights of Irfan, Book 3 (2002). [about]
  8. 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]
  9. Dashavatara and Progressive Revelation, by Anupam Premanand, in Lights of Irfan, Volume 11 (2010). [about]
  10. Enigmatic Questions Surrounding the Appearances of the Prophets, by John S. Hatcher (2011). [about]
  11. 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]
  12. Fasting among Zoroastrians, Manicheans, and Bahais, by Jamsheed K. Choksy, in Encyclopaedia Iranica, Volume 9 (1999). Brief excerpt, with link to article offsite. [about]
  13. 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]
  14. Genealogy of The Báb and Bahá'u'lláh, by Kay Zinky (1950). Chart showing the Semitic line of prophets, including source citations. [about]
  15. Goddess Religion, Ancient, by Universal House of Justice (1992). Ancient goddess religions and the role of the feminine in theology. [about]
  16. "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]
  17. 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]
  18. "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]
  19. My Memories of Baha'u'llah, by Ustad Muhammad-'Ali Salmani. [about]
  20. Namibia, Pacific Islands, Queen Marie, and Emeric Sala (2005). [about]
  21. Picture Gallery of Early British Bahá'ís (1998). Published in honor of the UK Baha'i Centenary, 1998/99. [about]
  22. 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]
  23. Prophets and Mountains, by Moshe Sharon, in Lights of Irfan, Volume 9 (2008). [about]
  24. Queen Victoria and the Bahá'í Fath: Warwick Leaflets, by Warwick Bahá'í Bookshop (1999). [about]
  25. Recognition of the Next Manifestation by the Universal House of Justice, by Universal House of Justice (1997). On concerns that a future Universal House of Justice might not recognize the next Manifestation of God. [about]
  26. Recognition of the Next Manifestation of God, by Universal House of Justice (1997). On the eventual recognition of the next Prophet by the Universal House of Justice. [about]
  27. References to the Bahá'í Faith in the U.S. State Department's Country Reports on Human Rights Practices, by United States Department of State (1991). Excerpts from the State Department's annual compilation of Country Reports on Human Rights Practices on discrimination against the Baha'i Faith and persecution of its adherents in twenty countries. [about]
  28. 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]
  29. 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]
  30. 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]
  31. 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]
  32. Tabernacle of Unity, The: Bahá'u'lláh's Responses To Mánikchi Sáhib, by Bahá'u'lláh. [about]
  33. 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]
  34. Whilst He Was in Suleymaniah: Extracts and poems from the memoirs of Nabil Zarandi, by Nabil-i-A'zam (2002). Handful of short extracts and poems from the memoirs of Nabíl-i-A`zam [aka Mullá Muḥammad-i-Zarandí, aka Nabíl-i-Zarandí]. on the conduct of the Bábís in 'Iráq during Bahá'u'lláh's self-imposed exile. From Nabil's unpublished narrative. [about]
 
Tips:
Home Site Map Forum Links Copyright About Contact
.
. .