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|1817. 12 Nov
||Birth of Mírzá Husayn `Alíy-i-Núrí (Bahá'u'lláh) in Tehran, called by Him the "Land of Tá" (Ard-i-Tá). [Bahá'í Encyclopedia Project]
He was of royal Persian blood, a descendant of Zoroaster and the Sásáníyán kings of Persia through Yazdigird III, the last king of that dynasty. Through His mother He was a descendant of Abraham through Katurah and Jesse. [BW8:874; GPB94; RB1:305]
He was born in Tihrán in the district t know as Darvázih-Shimran (Shimran Gate). This district has become know as Mahalyih Arabhá (the Arab quarter.) His father was Mírzá `Abbás whose ancestral home is Tákur in the province of Núr. His father was also known as Mírzá Buzurg in royal circles. [BKG13; RB1:7]
His mother was Khadíjih Khánum. [BBD127; BBRSM57–8]
He was born at dawn. [LOG353; DB12]
For biblical reference see LOG378.
RB1:304 for extracts from Shoghi Effendi re: His station.
BBD39, GPB157–8 for a condensed history.See GPB93-99 for the significance of Bahá'u'lláh's station.
||Tihran; Nur; Iran
||Bahaullah, Birth of; Bahaullah, Childhood of; Bahaullah, Life of; Twin Holy days; Holy days; Mirza Buzurg; Khadijih Khanum; - Basic timeline, Condensed; - Basic timeline, Expanded; Bahaullah, Basic timeline; Births and deaths; Zoroaster; Abraham
||BIC Statement on Bahá'u'lláh; Bahá'u'lláh: The Word Made Flesh|
|1819. 20 Oct
||Birth of Siyyid `Alí-Muhammad (The Báb), before dawn, in Shíráz. [B32; GH13; DB14, 72]
The Primal Point (Nuqtiy-i-Úlá). [BBD185]
The Promised One of Islam, the Qá'im. [BBD188]
Siyyid-i-dhikr (Lord of Remembrance). [BBD212]
His mother was Fátimih-Bagum. [Bab33, 46; KBWB20; RB2:382]
His father was Mírzá Muhammad Ridá. [BW4:234–5; LOG351; SE206; TN4]
He was a direct heir of the House of Háshim and descended thus from Muhammad and through Him from Abraham. [BW8:874]
Designations of the Báb include `Abdu'dh-dhikr (Servant of the Remembrance), Bábu'lláh (the Gate of God) and Hadrat-i-A`lá (His Holiness the Most Exalted One). [BBD1, 30, 93]
For biblical reference see LOG378. See RB1:304 for extracts from Shoghi Effendi re: His station.
See BBD39, GPB157–8 for a condensed history.
See Bab32 and TN4 for discussion of the date of His father's death
See DB28–30. See DB75 for the extent of His schooling. See DB75 n1 for his education.
- In the latter years of her life while she was living in Iraq, Bahá'u'lláh instructed two of His devoted followers, Hájí Siyyid Javád-i-Karbilá'í and the wife of Hájí 'Abdu'l-Majíd-i-Shírází, to acquaint her in the principles of the Faith and she became aware of the bountiful gifts which God had conferred upon her. [DB191]
||Bab, Birth of; Bab, Life of; Bab, Family of; Fatimih Bagum; Mirza Muhammad Rida; - Basic timeline, Condensed; - Basic timeline, Expanded; Bab, Basic timeline; Holy days; Twin Holy days; Births and deaths
|1844. 22 May
||Declaration of the Báb's Mission
Two hours and eleven minutes after sunset Siyyid `Alí-Muhammad made His declaration to Mullá Husayn-i-Bushrú'í in the upper room of His House. [DB52-65]
“I am, I am, I am, the promised One! I am the One whose name you have for a thousand years invoked, at whose mention you have risen, whose advent you have longed to witness, and the hour of whose Revelation you have prayed God to hasten. Verily I say, it is incumbent upon the peoples of both the East and the West to obey My word and to pledge allegiance to My person.” [DB315-316]
See SI231 for information on the anticipated return of the Hidden Imam. See BBR2pg42-3 and DB57 for a list of signs by which the Promised One would be known.
See BW5p600-4 for a brief biography of William Miller the founder of the Adventist sect who, after intense study of the Bible, had predicted the return of Christ on March 21, 1844. See BW5p604 for mention of other Christians who made similar predictions.
See DB383 and BBR2pg25 for information on Mulla Husayn-i-Bushru’i. See CoB110 for the significance of the first believer.
See SBBH1:14 for a possible explanation for Mullá Husayn's presence in Shíráz at this time.
Nabíl-i-A`zam relates that Mullá Husayn was welcomed at the Báb's mansion by Mubárak, His Ethiopian servant. Others resident in this house at the time were Fiddih (f), responsible for the preparation of the food and the mother of Siyyid 'Alí-Muhammad, Zahrá Bagum. [DB53; KBWB5]
For more information about Mubarack see Black Pearls: Servants in the Household of the Bab and Baha'U'Llah p21-22.
He revealed the first chapter of the Qayyúmu'l-Asmá' (the Commentary on the Súrih of Joseph. The entire text would later be translated from the original Arabic by Táhirih. [B19–21; BBD190–1; BBRSM14–15; BKG28; BW12:85–8; BWMF16; DB52–65, 264, 216, BBR2pg14-15, GPB23, 73; MH56–71; SBBH17, HotD30]
This date marks the end of the Adamic Cycle of approximately six thousand years and the beginning of the Bahá'í Cycle or Cycle of Fulfilment. [BBD9, 35, 72; GPB100] Shoghi Effendi is quoted as saying that this is the second most important anniversary on the Bahá'í calendar. [ZK320]
The beginning of the Apostolic, Heroic or Primitive Age. [BBD35, 67]
See MH86–7 for an explanation of the implication of the word `Báb' to the Shí'í Muslims.
Three stages of the Báb's Revelation:
- Bahá'u'lláh has described this book as being `the first, the greatest, and mightiest of all books' in the Bábí Dispensation. [GPB23]
- See SBBH5pg1 for discussion on the Qayyumu’l-Asma’.
- This text was the most widely circulated of all the Báb's writings and came to be regarded as the Bábí Qur'an for almost the entirety of His mission. [BBRSM32]
- Images of the Qayyum al-asma' (‘Maintainer of the names’) can be see at the website of the British Library, Discovering Sacred Texts.
- He chose the title `Báb' and Mullá Husayn was given the title Bábu'l-Báb (the gate of the Gate).
- In the second year of the Revelation (from His confinement in the house of His uncle in Shíráz) He took the title of Siyyid-i-dhikr (dhikr means `remembrance of God') and gave the title `Báb' to Mullá Husayn. At Fort Tabarsí Mullá Husayn was called `Jináb-i Báb' by his companions.
- At His public declaration the Báb declared Himself to be the promised Qá'im. [MH87–8]
||Bab, Life of; Bab, Declaration of; Holy days; Bab, Writings of; Mulla Husayn; Qayyumul-Asma (book); Surih of Joseph; Tahirih; Bab, Life of; Cycles; Ages and Epochs; Heroic age; Qaim; Promised One; - Basic timeline, Condensed; - Basic timeline, Expanded; Bab, Basic timeline; Mubarak; Letters of the Living; Fiddih; Bab, House of (Shiraz)
|1848. c. 26 Jun - 17 Jul
||The Conference of Badasht
Bahá'u'lláh, who hosted and directed the event, rented three gardens, one for Quddús, another for Táhirih and the third for Himself. [Bab168; GPB31, 68; MF200]
The conference coincided with the removal of the Báb to Tabríz for interrogation in July. It was held near the village of Sháhrúd in Semnan province. [BBRSM23; DB292]
`The primary purpose of that gathering was to implement the revelation of the Bayán by a sudden, a complete and dramatic break with the past — with its order, its ecclesiasticism, its traditions, and ceremonials. The subsidiary purpose of the conference was to consider the means of emancipating the Báb from His cruel confinement in Chihríq.' [BBRSM23; BKG43; DB297–8; GPB31, 157]
From the beginning of His ministry the Báb had implicitly claimed some higher spiritual station than merely that of being the "bábu'l-imám" and in the early months of 1848 while still in prison in Máh-Kú He put forward these claims to his companions. He proclaimed HImself to be the Imam Mahdi, the promised Q´'im (He who will arise), the inaugurator of the Resurrection and the abrogator of the Islamic holy law. [BBRSM23]
Bab167 says that the Bábís did not come to Badasht to make plans to rescue the Báb.
It was attended by 81 believers and lasted 22 days. [BKG43–4, 46; DB292–3; GPB312]
Each day Bahá'u'lláh revealed a Tablet, and on each believer He conferred a new name. Each day an Islamic law was abrogated. Henceforth, when the Báb was addressing the believers, He used the new name that Bahá'u'lláh had bestowed upon them. [DB293; GPB32]
See BKG44–5; DB293 and MF201 for the story of the central event, Táhirih's confrontation with Quddús and removal of her veil.
Also see Bab167–9; BBD31–2; BBRSM46; BKG43–7; DB292–8; RB2:353.
See The World-Wide Influence of Qurratul-'Ayn by Standwood Cobb.
Ṭáhirih, seizing upon the opportunity, arose and, unveiled, came forth from the garden. She proceeded towards the tent of Bahá’u’lláh crying out and proclaiming: “I am the Trumpet-blast; I am the Bugle-call!”—which are two of the signs of the Day of Resurrection mentioned in the Qur’án. Calling out in this fashion, she entered the tent of Bahá’u’lláh. No sooner had she entered than Bahá’u’lláh instructed the believers to recite the Súrih of the Event from the Qur’án, a Súrih that describes the upheaval of the Day of Resurrection.
[Twelve Table Talks given by ‘Abdu'l-Bahá in ‘Akká, no. 9, "Ṭáhirih and the Conference of Badasht"]
|Badasht; Tabriz; Shahrud; Chihriq; Iran
||Conference of Badasht; Bahaullah, Life of; Bahaullah, Writings of; Quddus; Tahirih; Veils; Women; Womens rights; Gender; Equality; Bab, Life of; Bayan; - Basic timeline, Condensed; - Basic timeline, Expanded; Bab, Basic timeline; Bahaullah, Basic timeline; Letters of the Living
|1850. 9 Jul
||Martyrdom of the Báb
In the morning the Báb was taken to the homes of the leading clerics to obtain the death-warrants. [Bab155; DB508]
The warrants were already prepared. [Bab155–6; DB510]
Anís's stepfather tried to persuade him to change his mind. Anís's young son was also brought to ‘soften his heart' but Anís's resolve remained unshaken. [Bab156–7; DB509–10]
At noon the Báb and Mirza Muhammad-Ali Zunuzi, known as Anis were suspended on a wall in the square in front of the citadel of Tabríz in Sarbazkhaneh Square. They were shot by 750 soldiers in three ranks of 250 men in succession. [Bab157; DB512]
When the smoke cleared the Báb was gone and Anís was standing, unharmed, under the nail from which they were suspended. The Báb, also unhurt, was found back in his cell completing His dictation to His secretary. [Bab157–8; DB512–13]
See BBD200–1 and DB510–12, 514 for the story of Sám Khán, the Christian colonel of the Armenian regiment which was ordered to execute the Báb.
The Báb and Anís were suspended a second time. A new regiment, the Násirí, was found to undertake the execution. After the volleys, the bodies of the Báb and Anís were shattered and melded together. [Bab158; DB514]
See BBR77–82 for Western accounts of the event.
The face of the Báb was untouched. [Bab158]
At the moment the shots were fired, a gale sweeps the city, stirring up so much dust that the city remained in darkness from noon until night. [Bab158; DB515]
See CH239 and DH197 for the story of the phenomenon of the two sunsets.
During the night, the bodies were thrown onto the edge of the moat surrounding the city. Soldiers were posted to stand guard over them and, nearby; two Bábís, feigning madness, keep vigil. After paying bribes to the guards, tIhe bodies were removed and hidden under cover of darkness. [Bab159; TN27; LWS147]
See David Merrick's Outline for Researchers.
See Sen McGlinn's blog 750 Muskets.
See It was in the news.... In this blog SMK points out the parallel between the history of early Christianity and that of the Bábí-Bahá'í Faith.
||Bab, Martyrdom of; Bab, Life of; Bab, Remains of; Holy days; Anis Zunuzi (Mirza Muhammad-Aliy-i-Zunuzi); Sam Khan; - Basic timeline, Condensed; - Basic timeline, Expanded; Bab, Basic timeline; Persecution, Iran; Persecution, Deaths; Persecution; - Basic timeline, Expanded
||Bahá'u'lláh's imprisonment in the Síyáh-Chál
See AB10–11, BBD211–12, BKG79–83, CH41–2, DB631–3, GPB109 and RB1:9 for a description of the prison and the conditions suffered by the prisoners. No food or drink was given to Bahá'u'lláh for three days and nights. [DB608]
Photo of the entrance to the Siyah-Chal (Black-Pit) where Baha’u’llah was imprisoned in Tehran.
Bahá'u'lláh remained in the prison for four months. [CH41; ESW20, 77; GPB104; TN31]
A silent video presentation on Bahá'u'lláh's time in the Síyáh-Chál made for the 150th anniversary of the event.
"Upon Our arrival We were first conducted along a pitch-black corridor, from whence We descended three steep flights of stairs to the place of confinement assigned to Us. The dungeon was wrapped in thick darkness, and Our fellow prisoners numbered nearly a hundred and fifty souls: thieves, assassins and highwaymen. Though crowded, it had no other outlet than the passage by which We entered. No pen can depict that place, nor any tongue describe its loathsome smell. Most of these men had neither clothes nor bedding to lie on. God alone knoweth what befell Us in that most foul-smelling and gloomy place!" [ESW20-21]
See CH42–3 for the effect of Bahá'u'lláh's imprisonment on His wife and children. Friends and even family were afraid to be associated with His immediate family. During this period Mírzá Músá helped the family surreptitiously and Mírzá Yúsif, who was married to Bahá'u'lláh's cousin, a Russian citizen and a friend of the Russian Consul, was less afraid of repercussions for his support of them.
They were also assisted by Isfandíyár, the family's black servant that had been emancipated in 1839 on the order of Bahá'u'lláh. This man's life was in great danger. At one time they had 150 policemen looking for him but he managed to evade capture. They thought that if they questioned (tortured) Isfandíyár he would reveal Bahá'u'lláh's nefarious plots. [SoW Vol IX April 28, 1918 p38-39]
Another who helped the family was Mírzá Muhammad Tabrizi who rented a house for them in Sangelak. [PG122]
‘Abdu'l-Bahá, as a child of eight, was attacked in the street of Tihrán. [DB616]
See AB11–12, RB1:9 for ‘Abdu'l-Bahá's account of His visit to His father.
Bahá'u'lláh's properties were plundered. [CH41; RB1:11]
See BBD4–5; DB663; BKG94–8 and Bahá'í Stories for the story of ‘Abdu'l-Vahháb-i-Shírází who was martyred while being held in the Síyáh-Chál.
See BBD190, 200 and ESW77 about the two chains with which Bahá'u'lláh was burdened while in the Síyáh-Chál. Five other Bábís were chained to Him day and night. [CH41]
Bahá'u'lláh had some 30 or 40 companions. [BBIC:6, CH41]
For the story of His faithful follower and his martyrdom, 'Abdu'l-Vahháb see TF116-119.
An attempt was made to poison Him. The attempt failed but His health was impaired for years following. [BBIC:6; BKG99–100, GPB72]
Bahá'u'lláh's half-brother Mírzá Yahyá fled to Tákur and went into hiding. He eventually went to Baghdád. [BKG90, 107, CH41]
||Tihran; Takur; Iran; Baghdad; Iraq
||Bahaullah, Life of; Bahaullah, Attempts on; Siyah Chal (Black Pit); Prison; Abdul-Baha, Life of; Abdul-Vahhab-i-Shirazi; Persecution, Iran; Persecution, Deaths; Persecution; Poison; Chains; Mirza Yahya (Subh-i-Azal); - Basic timeline, Condensed; - Basic timeline, Expanded; Bahaullah, Basic timeline
||Bahá'u'lláh had a vision of the Maiden, who announced to Him that He was the Manifestation of God for this Age. [BBD142–3, 212; BKG823 ESW11–12, 21 GPB101–2; KAN62]
"While engulfed in tribulations I heard a most wondrous, a most sweet voice, calling above My head. Turning My face, I beheld a Maiden-" [SLH5-6]
This experience compares to the episode of Moses and the Burning Bush, Zoroaster and the Seven Visions, Buddha under the Bodhi tree, the descent of the Dove upon Jesus and the voice of Gabriel commanding Muhammad to ‘cry in the name of thy Lord'. [GPB93, 101]
The Báb repeatedly gave the year nine as the date of the appearance of ‘Him Whom God shall make manifest'. The Declaration of the Báb took place in AH 1260; year nine was therefore AH 1269, which began in the middle of October when Bahá'u'lláh had been in prison for about two months. [CB46–7]
Subsequently in His Writings Bahá’u’lláh declared that He was the "Promised One" of all religions, fulfilling the messianic prophecies found in world religions. He stated that being several messiahs converging one person were the spiritual, rather than material, fulfilment of the messianic and eschatological prophecies found in the literature of the major religions. His eschatological claims constitute six distinctive messianic identifications: from Judaism, the incarnation of the "Everlasting Father" from the Yuletide prophecy of Isaiah 9:6, the "Lord of Hosts"; from Christianity, the "Spirit of Truth" or Comforter predicted by Jesus in His farewell discourse of John 14-17 and the return of Christ "in the glory of the Father"; from Zoroastrianism, the return of Shah Bahram Varjavand, a Zoroastrian messiah predicted in various late Pahlavi texts; from Shi'a Islam the return of the Third Imam, Imam Husayn; from Sunni Islam, the return of Jesus, Isa; and from the Bábí religion, He whom God shall make manifest.
While Bahá’u’lláh did not explicitly state Himself to be either the Hindu or Buddhist messiah, He did so in principle through His writings. Later, ‘Abdu’l-Bahá stated that Bahá’u’lláh was the Kalki avatar, who in the classical Hindu Vaishnavas tradition, is the tenth and final avatar (great incarnation) of Vishnu who will come to end The Age of Darkness and Destruction. Bahá’ís also believe that Bahá’u’lláh is the fulfilment of the prophecy of appearance of the Maitreya Buddha, who is a future Buddha who will eventually appear on Earth, achieve complete enlightenment, and teach the pure Dharma. Bahá’ís believe that the prophecy that Maitreya will usher in a new society of tolerance and love has been fulfilled by Bahá’u’lláh's teachings on world peace. [Bahaipedia]
See P&M195-196 (1969), 298-299 (1987) where states, "...the First Call gone forth from His lips than the whole creation was revolutionized, and all that are in the heavens and all that are on earth were stirred to the depths". What was "the First Call"?. See GPB121, “These initial and impassioned outpourings of a Soul struggling to unburden itself, in the solitude of a self-imposed exile (many of them, alas lost to posterity) are, with the Tablet of Kullu’t-Tá’am and the poem entitled Rashh-i-‘Amá, revealed in Ṭihrán, the first fruits of His Divine Pen.”
"While engulfed in tribulations I heard a most wondrous, a most sweet voice, calling above My head. Turning My face, I beheld a Maiden—the embodiment of the remembrance of the name of My Lord—suspended in the air before Me. So rejoiced was she in her very soul that her countenance shone with the ornament of the good pleasure of God, and her cheeks glowed with the brightness of the All-Merciful. Betwixt earth and heaven she was raising a call which captivated the hearts and minds of men. She was imparting to both My inward and outer being tidings which rejoiced My soul, and the souls of God’s honoured servants.
See Two Episodes from the Life of Bahá’u’lláh in Iran (2019) pp12-20 by Moojan Momen for an analysis of the provisional translation of a Tablet of Bahá'u'lláh. His interpretation is as follows: As a child Bahá’u’lláh read a story of the sufferings and unjust killing of the Banú Qurayza tribe in the time of Muhammad. It filled Him with such sorrow that He beseeched God to bring about what would be the cause of love and harmony among the people for the world. While imprisoned in the Siyáh Chál, He had an experience that caused great turmoil within Him and elevated His spiritual state. The duration of this state is considered as the beginning of His mission as a Manifestation of God and occurred over a twelve day period from 2 Muharram to 13 Muharram 1269, which equates to 16 October to 27 October 1852 A.D. It was after this that He began to reveal verses. Later He openly manifested Himself in the Garden of Ridván in Baghdad. Finally He revealed the Kitáb-i-Aqdas and then a series of Tablets such as Ishráqát, Tajalliyyát, the Tablet of the World and the Book of the Covenant in which he gave all of the guidance necessary to eliminate the causes of suffering, distress, and discord and to bring about unity and fellowship, thus fulfilling what He had longed for in His childhood.
Pointing with her finger unto My head, she addressed all who are in heaven and all who are on earth, saying: By God! This is the Best-Beloved of the worlds, and yet ye comprehend not. This is the Beauty of God amongst you, and the power of His sovereignty within you, could ye but understand. This is the Mystery of God and His Treasure, the Cause of God and His glory unto all who are in the kingdoms of Revelation and of creation, if ye be of them that perceive. This is He Whose Presence is the ardent desire of the denizens of the Realm of eternity, and of them that dwell within the Tabernacle of glory, and yet from His Beauty do ye turn aside." Súriy-i-Haykal para 6-7; SLH5-6
||Bahaullah, Life of; Bahaullah, Birth of Revelation of; Siyah Chal (Black Pit); Dreams and visions; Maid of Heaven; Angels; Year nine; Promised One; Prophecies; - Basic timeline, Condensed; - Basic timeline, Expanded; Bahaullah, Basic timeline; Firsts, Other; Dreams
||Bahá'u'lláh revealed the Hidden Words (Kalimát-i-Maknúnih), originally designated ‘The Hidden Words of Fátimih', while walking along the banks of the Tigris. [BBD102; BKG159; GPB138–40]
See Kalemat-e Makuna in Encyclopaedia Iranica by Moojan Momen.
||Bahaullah, Writings of; Bahaullah, Life of; Kalimat-i-Maknunih (Hidden Words); Fatimah (daughter of Muhammad); Tigris; Rivers; - Basic timeline, Condensed; - Basic timeline, Expanded; Bahaullah, Basic timeline; Interfaith dialogue
|1858 – 1862
||It was in this period that Bahá'u'lláh revealed the Seven Valleys (Haft Vadi)in response to a request from a Súfí, Shaykh Muhyi'd-Dín, the Qádí of Khániqayn, whom He may have met in Kurdistán. In it Bahá'u'lláh described the "seven stages which the soul of the seeker must needs traverse ere it can attain the object of its existence." These seven stages were originally proposed by the great Persian Sufi poet Shaykh Faridu'd-Din Attar (d1230C.E) in his renowned work the Mantiqu't-Tayr (The Conference of the Birds.) [BBS94; GPB140; BBD206; BBRSM:64; SA150; BKG161-163; RoB1p98-101]
For details of the composition and content of the Seven Valleys see SA150.
||Baghdad; Iraq; Kurdistan
||Bahaullah, Writings of; Bahaullah, Life of; Haft Vadi (Seven Valleys); Seven Valleys; Call of the Divine Beloved (book); Sufism; Mysticism; Shaykh Muhyid-Din; - Basic timeline, Condensed; - Basic timeline, Expanded; Bahaullah, Basic timeline
||Bahá'u'lláh revealed the Kitáb-i-Íqán (The Book of Certitude), ‘a comprehensive exposition of the nature and purpose of religion'. In the early days this Tablet was referred to as the Risáliy-i-Khál (Epistle of the Uncle). [BBD134, 162; BKG159; BBD134; BBRSM64–5; GPB138–9; RB1:158]
The Tablet was revealed in answer to four questions put to Bahá'u'lláh by Hájí Mírzá Siyyid Muhammad, a maternal uncle of the Báb. He had been persuaded by a devout Bábí, Aqá Mírzá Núru'd-Dín, to make a pilgrimage to the holy Shrines of the Imáms in Iraq and where he could put these questions to Bahá'u'lláh as well as visit his sister, the mother of the Báb, who was not yet herself a Bábí. [BBD134, 162; BKG163–5; RB1:158]
It was revealed in the course of two days and two nights in early January. [BBS107; BBD 134; BKG165; GPB238; RB1:158]
The original manuscript, in the handwriting of ‘Abdu'l-Bahá, is in the Bahá'í International Archives. See Reflections p149 for the story of the receipt of the original tablet, written in the hand of 'Abdu'l-Bahá, by Shoghi Effendi in the Holy Land. [BKG165; RB1:159]
It was probably the first of Bahá'u'lláh's writings to appear in print. [BKG165; EB121]
For a discussion of the circumstances of its revelation, its content and major themes see RB1:153–97.
BEL1.77 gives the year of Revelation as 1862.
||Baghdad; Iraq; Tihran; Iran
||Bahaullah, Writings of; Bahaullah, Life of; Kitab-i-Iqan (Book of Certitude); Haji Mirza Siyyid Muhammad; Bab, Family of; Bab, Uncles of; Uncles; - Basic timeline, Condensed; - Basic timeline, Expanded; Bahaullah, Basic timeline; Interfaith dialogue; Islam; Quran; Christianity; Bible; Prophecies
|1863. 22 Apr - 3 May
||Declaration of Bahá'u'lláh in the Garden of Ridván.
The garden was located in a large agricultural area immediately north of the walls of the city of Baghdad, about 450 metres (1,480 ft) from the city's northern Mu'azzam gate. Located on the eastern bank of the Tigris River in what is now the Bab al-Mu'azzam neighbourhood of Baghdad's Rusafa District, it was directly opposite the district in which Bahá'u'lláh lived during his stay in the city, on the river's western bank. [Wikipedia]
||Ridvan; Bahaullah, Declaration of; Ridvan garden; Najibiyyih Garden; Gardens; Holy days; Bahaullah, Life of; - Basic timeline, Condensed; - Basic timeline, Expanded; Bahaullah, Basic timeline
|1863 22 Apr
||Thirty–one days after Naw-Rúz, which in this year fell on 22 March, Bahá'u'lláh left His house for the last time and walked to the Najíbíyyih Garden, afterward known as the Garden of Ridván (Paradise). This garden was on an island in the Tigris River and belonged to the governor of Baghdad, Najib Pásha. The river has since changed its course and the island is now a park on the north bank of the Tigris. [C3MT15]
See BKG168, GPB149, RB1:260–1 and SA234–5 for details of His walk.
For the first time, He wore a tall táj as a symbol of His station. [BBD221; BKG176; GPB152]
Bahá'u'lláh entered the Garden just as the call to afternoon prayer was being made. [GPB149; RB1:261]
On this day Bahá'u'lláh declared His mission to a few of His disciples. [RB1:260, 262]
On the afternoon of Bahá'u'lláh's arrival at the Garden He revealed the Lawh-i-Ayyúb (Tablet of Job) (also known as the Súriy-i-Sabr (Súrat of Patience), Madínatu's-Sabr (City of Patience) and Súrat Ayyúb for Hájí Muhammad-i-Taqíy-i-Nayrízí whom He surnamed Ayyúb (Job). He was a veteran of the battle of Nayríz. The Tablet praised Vahíd and the believers of Nayríz. [SA239; Tablet of Patience (Surih Íabr): Declaration of Bahá’u’lláh and Selected Topics by Foad Seddigh]
He also revealed the Tablet of Ridván, an Arabic tablet beginning with "He is seated upon this luminous throne.... [SA239]
...and Húr-i-'Ujáb (The Wondrous Maiden). [SA239]
...as well as Qad atá Rabí'u'l-Bayán, ...The Divine Springtime is come.... [SA240]
and an Arabic Tablet that begins...When the gladness of God seized all else. [SA240]
‘Of the exact circumstances … we, alas, are but scantily informed.' [BKG173; GPB153]
For such details as are known, see BKG173–5 and GPB153. iiiii
For the import of the event, see BKG169–73; G27–35; GBP153–5.
This initiated the holy day of the First Day of Ridván, to be celebrated on 21 April. [BBD196]
This marked the end of the dispensation of the Báb and of the first epoch of the Heroic or Apostolic Age of the Bahá'í dispensation. [BBD72, 79]
On the same day Bahá'u'lláh made three important statements to His followers:
- He forbade the use of the sword.
- He stated that no other Manifestations will appear before one thousand years. This was later reiterated in the Kitáb-i-Badí‘ and in The Kitáb-i-Aqdas.
- He stated that, as from that moment, all the names and attributes of God were manifested within all created things, implying the advent of a new Day. [RB1:278–80]
During the 12 days in the Ridván Garden Bahá'u'lláh confided to ‘Abdu'l-Bahá that He was ‘Him Whom God shall make manifest'. [CH82]
See CH82–3 for the effect of this announcement on ‘Abdu'l-Bahá.
||Bahaullah, Writings of; Ridvan; Naw-Ruz; Bahaullah, Life of; Bahaullah, Declaration of; Ridvan garden; Najibiyyih Garden; Ages and Epochs; Heroic Age; Lawh-i-Ayyub; Haji Muhammad-i-Taqiy-i-Nayrizi; Abdul-Baha, Life of; - Basic timeline, Condensed; - Basic timeline, Expanded; Bahaullah, Basic timeline; Firsts, Other; Taj; Holy days
|1867 Sep - Aug 1868
||Bahá'u'lláh revealed the Súriy-Mulúk (Súrih of Kings). [BKG245; GPB171–2; RB2:301-336; BW19p584]
This is described by Shoghi Effendi as ‘the most momentous Tablet revealed by Bahá'u'lláh', in which He, ‘for the first time, directed His words collectively to the entire company of the monarchs of East and West'. [GPB171]
See GPB172–5 and RB2:301–325 for a description of the content of the Tablet.
Tablet to the Kings (Súratu'l-Mulúk):
Tablet study outline by Jonah Winters.
See the Introduction to Summons of the Lord of Hosts piii.
See Wikipedia for a synopsis of the Tablets in the Summons of the Lord of Hosts.
Chronological list of significant events related to Bahá'u'lláh's historic pronouncement in the Súriy-i-Múlúk
- Fall of the French Monarchy (1870)
- Virtual extinction of the Pope's Temporal Sovereignty (1870)
- Assassination of Sultán 'Abdu'l-'Azíz (1876)
- Assassination of Násiri'd-Dín Sháh (1896)
- Overthrow of Sultán 'Abdu'l-Hamíd II (1909)
- Fall of the Portuguese Monarchy (1910)
- Fall of the Chinese Monarchy (1916)
- Fall of the Russian Monarchy (1917)
- Fall of the German Monarchy (1918)
- Fall of the Austrian Monarchy (1918)
- Fall of the Hungarian Monarchy (1918)
- Fall of the Turkish Monarchy (1922)
- Collapse of the Caliphate (1924)
- Fall of the Qájár Dynasty (1925)
- Fall of the Spanish Monarchy (1931)
- Fall of the Albanian Monarchy (1938)
- Fall of the Serbian Monarchy (1941)
- Fall of the Italian Monarchy (1946)
- Fall of the Bulgarian Monarchy (1946)
- Fall of the Rumanian Monarchy (1947)
[The Bahá'í Faith 1844-1952: Information Statistical & Comparative p41]
|Edirne (Adrianople); Turkey
||Suriy-i-Muluk (Surih to the Kings); Tablets to kings and rulers; History (general); Summons of the Lord of Hosts (book); Bahaullah, Writings of; Bahaullah, Life of; - Basic timeline, Condensed; - Basic timeline, Expanded; Bahaullah, Basic timeline
|1873. Early part
||Bahá'u'lláh completed the revelation of the Kitáb-i-Aqdas in the southeast corner room of the house of `Údí Khammár. [BBD132; BKG351; DH46; GPB213; RB3:275; SA248; BBS145]
See A Description of the Kitáb-i-Aqdas by Shoghi Effendi.
There is evidence to suggest that at least some of the work was written earlier as confirmed by the book's reference to the fall of Napoleon III in 1870 and there is further evidence to suggest that parts of the Kitáb-i-Aqdas were revealed as early as 1868. [SA16–17, 248]
For the significance of the Kitáb-i-Aqdas see BKG351–3, BW15:87–91, GPB213–15 and RB3:275–399.
For analyses of its significance, content and application, see RB3:275–399 and SA248–52.
||Kitab-i-Aqdas (Most Holy Book); - Basic timeline, Condensed; - Basic timeline, Expanded; Bahaullah, Basic timeline; Laws; House of Udi Khammar; Bahaullah, Writings of; Bahaullah, Life of; Dating of Writings; Tablets to kings and rulers; Napoleon III; Gradual implementation of laws; Charters of the Bahai Faith
|1892 29 May
||The Ascension of Bahá'u'lláh
Bahá'u'lláh passed away at Bahjí in His seventy–fifth year. [AB47; BBRXXIX, 233; BKG420; CB148; GPB221; RB4:411]
"The news of His ascension was instantly communicated to Sultán 'Abdu'l-Hamíd by 'Abdu'l-Bahá in a telegram which began with the words "the Sun of Bahá has set". [GPB222; AB47; BKG420]
He cited these last words, two verses from the Kitáb-i-Aqdas:
“Say: Let not your hearts be perturbed, O people, when the glory of My Presence is withdrawn, and the ocean of My utterance is stilled. In My presence amongst you there is a wisdom, and in My absence there is yet another, inscrutable to all but God, the Incomparable, the All-Knowing. Verily, We behold you from Our realm of glory, and shall aid whosoever will arise for the triumph of Our Cause with the hosts of the Concourse on high and a company of Our favoured angels.”
“Be not dismayed, O peoples of the world, when the day-star of My beauty is set, and the heaven of My tabernacle is concealed from your eyes. Arise to further My Cause, and to exalt My Word amongst men. We are with you at all times, and shall strengthen you through the power of truth. We are truly almighty. Whoso hath recognized Me will arise and serve Me with such determination that the powers of earth and heaven shall be unable to defeat his purpose.” [GWB137]
For an account by Túbá Khánum see CH105–9.
Bahá'u'lláh had spent 23 years, 8 months and 29 (or 30) days in the Holy Land. [DH12]
He passed away eight hours after sunset. [GPB221; UD170]
Shortly after sunset, on the very day of His passing, Bahá'u'lláh was buried beneath the floor of the northermost room in the house adjacent to the mansion of Bahjí, the house which had served as a dwelling-place for His son-in-law, Háji Siyyid 'Ali Afnán. This became the Qiblih of the Bahá'í Faith. [AB47; BBD211; BKG427; GPB222]
See CB149 and RB4:149 for the effect of Bahá'u'lláh's ascension on`Abdu'l-Bahá.
See ARG71-72 for `Abdu'l-Bahá's account of His attempt to convince Mírzá Muhammad-'Alí to be faithful to the Covenant.
See CoC132-134; AB52–3, CB148–9, 152-153 and RB4:148–9 for the theft of Bahá'u'lláh's cases containing His seals, papers and other items. See as well An Epistle to the Bahá'í World
by Mirza Badi'u'llah, page 13, written during his short-life period of confession/redemption.
See AB52–61, CB148–51 and RB4:148–54 for the Covenant-breaking activities of Bahá'u'lláh's family immediately following His death.
For 'Abdu'l-Bahá's description of His Father see BWF220-224.
See GPB222–3 for the mourning following the ascension of Bahá'u'lláh.
See BBR234–6 for a list of Europeans who had met Bahá'u'lláh.
- One of the documents in these cases was the original Long Obligatory Prayer that had been mentioned in the Kitab-i-Aqdas. Bahá'u'lláh had revealed the text but did not release it in order to avoid provoking conflict with Muslims. [Prayer and Worship by John Walbridge]
- The box also contained a valuable ring and a rosary. "The ring was sold by Mírzá Muhammad-`Alí in
the course of his journey in India and spent as travel money.
And Mírzá Badi`u’llah wasted the rosary." [MBBA214
||Bahaullah, Ascension of; Bahaullah, Life of; Holy days; Sultan Abdul-Hamid; Covenant-breakers; Covenant (general); Qiblih; - Basic timeline, Condensed; - Basic timeline, Expanded; Bahaullah, Basic timeline; Abdul-Baha, Basic timeline; Abdul-Baha, Life of; In Memoriam; Births and deaths; Box with Writings; Boxes; Seals; Obligatory prayer
|1892. 7 Jun
||On the ninth day after Bahá'u'lláh's passing the Will and Testament of Bahá'u'lláh, the Kitáb-i-`Ahd (The Crimson Book) was read at Bahjí before a large assembly in His Most Holy Tomb. [AB51–2; BBD132; CB150; DH113; GPB238; RB4:419–20, BKG420-425]
In it Bahá'u'lláh explicitly appointed `Abdu'l-Bahá His successor, the Centre of the Covenant and the Expounder of the revealed word. [BKG420; GPB239]
The Kitab-i-'Ahd (The Book of the Covenant), was only document that explicitly announced 'Abdu'l-Bahá as the Centre of the Covenant of Bahá'u'lláh and the one to whom all must turn after His ascension. It was published among the believers only after Bahá'u'lláh's passing. This historic document was probably written at least one year before His ascension, for it is alluded to in the Epistle to the Son of the Wolf as the 'Crimson Book'. Bahá'u'lláh kept His Will and Testament secret, retained it in His own possession and did not share its contents with anyone during His lifetime. But there is evidence to suggest that He had intimated its contents to 'Abdu'l-Bahá. [CoCp29]
See CB150, 164 for the effect this had on the believers.
||Kitab-i-Ahd (Book of the Covenant); Bahaullah, Will and Testament of; Bahaullah, Writings of; Bahaullah, Shrine of; Bahaullah, Ascension of; - Basic timeline, Condensed; - Basic timeline, Expanded; Abdul-Baha, Basic timeline; Abdul-Baha, Life of; Covenant (general); Crimson Book; Crimson
|1897. 1 Mar
||The birth of Shoghi Effendi, in the house of `Abdu'lláh Páshá. [BBD208; BKG359; DH60, 214; GBF2]
He was descended from both the Báb and Bahá'u'lláh: his mother was the eldest daughter of `Abdu'l-Bahá; his father was an Afnán, a grandson of Hájí Mírzá `Abu'l-Qásim, a cousin of the mother of the Báb and a brother of His wife. [CB280; GBF2]
He was the Ghusn-i-Mumtáz, the Chosen Branch. [BBD87]
`Shoghi' means `one who longs'. [CB281]
`Abdu'l-Bahá commanded everyone, even Shoghi Effendi's father, to add the title `Effendi' after his name. [CB281; GBF2]
`Abdu'l-Bahá gave him the surname Rabbání in the early years of his study in Haifa so that he will not be confused with his cousins, who were all called Afnán or Shahíd. The family name "Rabbání" was also used by Shoghi Effendi's brothers and sister. [BBD191–2; DH60–1; PG4]
As a young boy the Master sent him with a nurse named Hájar Khátún to live in Haifa where he was registered in the French Jesuit school, Collège des Frères. By the age of nine or ten his mother had gotten rid of this nurse. He was unhappy at school in Haifa so the Master sent him to a Catholic boarding school in Beirut where he was equally unhappy. He even sent an attendant to rent a house and provide care so he could attend as a day student but still he was not happy so arrangements were made for him to enter the preparatory school associated with the Syrian Protestant College. [PG4; PP15-17]
See also Rabbani, The Priceless Pearl; Rabbani, The Guardian of the Bahá'í Faith; Giachery, Shoghi Effendi: Recollections.
In a letter from the Universal House of Justice dated 1 October 1973 to Elias Zohoori, included on page 83 of his book, Names and Numbers: A Bahá’í History Reference Guide it says:
…we write to advise you that it has not been possible to establish with absolute accuracy the date of the beloved Guardian’s birth. Shoghi Effendi’s passport gives 3rd March 1896…A note in the Guardian’s handwriting indicates 1st March 1897…A further and different date has been noted by Shoghi Effendi’s father. Unless further research is able to clarify the matter, it is not possible to make a categorical statement of the Guardian’s birth date.
- Shoghi Effendi's registration form for the Syrian Protestant College shows his year of birth as 1899. [PGp14-15]
- The inscription on the column erected at Shoghi Effendi's resting place shows "4 November 1896".
||Shoghi Effendi, Life of; House of Abdullah Pasha; Bahaullah; Family of; Abdul-Baha, Family of; Afnan; Aghsan; Haji Mirza Abul-Qasim; Rabbani (name); Names and titles; - Basic timeline, Condensed; - Basic timeline, Expanded; Shoghi Effendi, Basic timeline
|1911 11 Aug
||The beginning of `Abdu'l-Bahá's first Western tour. [AB139]
`Abdu'l-Bahá departed from Egypt with a party of four on the S. S. Corsica for Marseilles, Thonon-les-Bains and London. [AB139; GPB280; SBR22, SoW Vol 2 no.10 8 September, 1911 p7]
Subsequent research has shown that the ship was not the S.S. Corsica as stated in GPB280 but rather the L'Orenoque. See 'Abdu'l-Bahá in Paris page 6 note 47.
See BW1:130 for a list of cities He visits between 1911 and 1913.
It is believed that funds for ‘Abdu’l-Bahá’s teaching journeys to the West were provided by an oil-rich believer in Baku, Áqa Músá Naqiof (alternate spelling Musa Naghiyev)(yet another alternate spelling Báqirof) (1849-1919). [AY11; ABF295note684]
||Baku; Alexandria; Egypt; Marseilles; Thonon-les-Bains; France; London; United Kingdom
||Abdul-Baha, Travels of; Abdul-Baha, First Western tour; Abdul-Baha, Life of; Abdul-Baha in Egypt; Abdul-Baha, Basic timeline; S. S. Corsica; Orenoque; Ships; Funds; Donations; - Basic timeline, Condensed; - Basic timeline, Expanded; Musa Naghiyev; Musa Naqiof
|1912 25 Mar-17 Jun 1913
||`Abdu'l-Bahá's second Western tour
'Abdul'-Bahá and His party embarked from Alexandria on the White Star Line Liner RMS Cedric for New York via Naples. They departed Naples on the 30th of March and made a call at Gibraltar. Three of His party were forced to leave the ship for supposed "medical' reasons. Among them was His grandson, Shoghi Effendi. [AB171; GPB281; ABF274; ABTM50-52; SYH50-51]
Boarding in Naples to join Him on the Atlantic crossing were Louisa Mathew and the Woodcock family, Percy, Aloysia and their daughter, May as well as Mr and Mrs Austin from Denver, Colorado. [SYH49, 52; ABPp18n.96]
|Alexandria; Egypt; Naples; Italy; Gibraltar; New York; United States
||Abdul-Baha, Travels of; Abdul-Baha in Egypt; Abdul-Baha, Second Western tour; Abdul-Baha, Life of; Abdul-Baha, Basic timeline; - Basic timeline, Condensed; - Basic timeline, Expanded; Louise Gregory; Percy Woodcock
|1921 28 Nov
||Ascension of `Abdu'l-Bahá
`Abdu'l-Bahá passed away at about 1:00 a.m., in Haifa. [AB452; BBD4; BBR347; GPB311; UD170]
For details of His passing see DOMH210-216, AB452, BW1:19-23; BW15:113-15 and GPB310-11.
Sir Herbert Samuel and Sir Ronald Storrs led the funeral procession. [CH226]
This marked the end of the Apostolic, Heroic or Primitive Age of the Bahá'í Faith and the beginning of the Transitional Formative or Iron Age. [BBD35-6]
For a photograph of the cable sent announcing His passing see SW12, 15:245.
See The Passing of 'Abdu'l-Bahá by Shoghi Effendi and Lady Blomfield.
For a pen portrait of 'Abdu'l-Bahá see The Oriental Rose by Mary Hanford Ford pg 158-159
Also see AB452-83; HLS93-100.
See GPB309-320 for a summation of the events that took place in the lifetime of 'Abdu'l-Bahá, during the Heroic Age of the Faith.
This date marks the beginning of the First Epoch of the Transitional, Formative or Iron Age of the Faith.
See an account of the passing of 'Abdu'l-Bahá compiled by David Merrick.
See Part IX of The Utterance Project by Violetta Zein.
See WMSH26-52 for an account by John and Louise Bosch of the passing of 'Abdu'l-Bahá, the funeral, the reading if the Will, their subsequent time in the Holy Land and Egypt, and their teaching trip to Italy, Switzerland, and Germany. They arrived in New York on the 23rd of April and proceeded to Chicago to attend the National Convention. Shoghi Effendi had entrusted them with eight passages from the Will to be presented to the North American friends.
||Abdul-Baha, Ascension of; Ages and Epochs; Heroic Age; Formative Age; Abdul-Baha, Life of; - Basic timeline, Condensed; - Basic timeline, Expanded; Abdul-Baha, Basic timeline; Shoghi Effendi, Life of; Shoghi Effendi, Basic timeline; Holy days; Covenant (general); Ronald Storrs; Herbert Samuel
|1922 3 Jan
||The Will and Testament of `Abdu'l-Bahá was read aloud for the first time, to a group of nine men, mainly senior members of `Abdu'l-Bahá's family. [BBRSM115; CB286; ER194; GBF14; PP45]
Shoghi Effendi was not present at the reading. [CB286; ER194]
Shoghi Effendi was appointed Guardian of the Bahá'í Faith. [WT11]
Shoghi Effendi had no fore-knowledge of the institution of the Guardianship nor that he would be appointed Guardian. [CB285; PP423]
The fact that Shoghi Effendi was to become 'Abdu'l-Bahá's successor was a well-guarded secret. The person who was privy to this appointment was the Greatest Holy Leaf. Another was a non-Bahá'í woman, Dr J. Fallscheer, a German physician who lived in Haifa and attended the ladies of 'Abdu'l-Bahá's household. When Shoghi Effendi was a child, 'Abdu'l-Bahá clearly stated to her that Shoghi Effendi would be His successor. But this information was not communicated to anybody else. [CoC30; PP1-2]
For a list of topics covered by the Will and Testament of 'Abdu'l-Bahá see GPB328.
||Abdul-Baha, Ascension of; Abdul-Baha, Will and Testament of; Abdul-Baha, Writings and talks of; Guardianship; Shoghi Effendi, Life of; Shoghi Effendi, Basic timeline; - Basic timeline, Condensed; - Basic timeline, Expanded; Abdul-Baha, Basic timeline; Covenant (general)
|1957 4 Nov
||Passing of Shoghi Effendi
Shoghi Effendi passed away in London of coronary thrombosis after a bout of Asian influenza. [CB377; PP446 BW13:207-225]
He was in London to purchase some furniture to complete the interior of the International Archives Building at the time of his passing. [PP445]
For a tribute to Shoghi Effendi written by Amatu’l-Bahá Rúhíyyih Khánum see BW13:58–226.]
See also Rabbání, The Guardian of the Bahá’í Faith and The Priceless Pearl.
- The 1957 influenza pandemic (the "Asian flu") was a category 2 flu pandemic outbreak of avian influenza that originated in China in early 1956 lasting until 1958. It originated from a mutation in wild ducks combining with a pre-existing human strain. A vaccine for H2N2 was introduced in 1957, and the pandemic slowed down. There was a second wave in 1958, and H2N2 went on to become part of the regular wave of seasonal flu. Estimates of worldwide deaths vary widely depending on the source, ranging from 1 million to 4 million, with WHO settling on "about two million". [Sino Biological website]
|London; United Kingdom
||Shoghi Effendi, Life of; Shoghi Effendi, Passing of; Shoghi Effendi, Travels of; International Bahai Archives; Amatul-Baha Ruhiyyih Khanum; - Basic timeline, Condensed; - Basic timeline, Expanded; Shoghi Effendi, Basic timeline; Appointed arm; - Basic timeline, Expanded; Covenant (general); Shoghi Effendi, Works of
|1963 21 Apr
||Establishment of the Universal House of Justice
The Universal House of Justice was elected for the first time. [BW14:427; MoC424]
The election was held at 9:30 in the morning at the home of ‘Abdu’l-Bahá, 7 Haparsim Street, Haifa. [BW14:427; MoC425]
Ballots were received from all 56 national spiritual assemblies. [BW14:427]
288 members of 51 national spiritual assemblies were present at the election. [BW14:427]
For a list of the electors see MoC406–13.
For details of the election see BW14:425–9 and MoC20–1.
The election marked the end of the Second Epoch during which time the Faith had spread globally. The Third Epoch began.
||Universal House of Justice, Election of; Conventions, International; Elections; - Basic timeline, Condensed; - Basic timeline, Expanded; Firsts, Other; Appointed arm; Universal House of Justice, Basic timeline; Covenant (general); Shoghi Effendi, Basic timeline; Ages and Epochs; Formative Age
|1985 24 Oct
||On the fortieth anniversary of the United Nations and in anticipation of the United Nations International Year of Peace, the Universal House of Justice addressed a message "To the Peoples of the World" inviting them to consider that a new social order can be fostered by all peoples’ seeing themselves as members of one universal family. This message, The Promise of World Peace was presented to world leaders and countless others during the United Nations International Year of Peace. [BBD174, 187–8; BW19:139, 155; VV59, 86–8, The Promise of World Peace]
See BW20p131 for the logistics involved in distributing it throughout the world.
Within six months national spiritual assemblies present copies to 167 world leaders, including 140 to leaders of independent countries. [BW19:139, 334–6]For pictures see BW19:337–44.For text see BW19:324–33.
||United Nations; Universal House of Justice; Universal House of Justice, Basic timeline; Promise of World Peace (statement); Statements; Publications; Peace; World peace (general); - Basic timeline, Condensed; - Basic timeline, Expanded; Universal House of Justice, Letters and messages; Bahai International Community
||The English translation of the Kitáb-i-Aqdas was published. [BW92–3:44] [CBN vol 5 no 10 Mar93 pg1] [CoB310-13 UHJ Message 5Mar93] [VV142]
For the significance of its publication see BW92–3:45–6.
For its place in Bahá'í literature see BW92-3p45-6, p105-118.
This date also marks the first publication in the West of Questions and Answers, a document comprising exclusively of answers Bahá’u’lláh revealed in response to questions about the laws of the Kitáb-i-Aqdas. See Chronology 1910.
||Kitab-i-Aqdas (Most Holy Book); Translation; Publications; - Basic timeline, Condensed; - Basic timeline, Expanded; Questions and Answers; Zaynul-Muqarrabin (Mulla Zaynul-Abidin)
||The Universal House of Justice issued a letter addressed to the world’s religious leaders warning of “the danger posed by "the rising fires of religious prejudice" and called for decisive action against fanaticism and intolerance”. [One Country Vol.14 Issue 1]
For the text of the letter see To the World's Religious Leaders.
Also see One Country Vol.14 Issue 1 for an abridged version.
See also BWNS200; BWNS168, BWNS200; BW'02-‘03pg79-98.
The essential message was that God is one and all religions are from that same God and that recognition of these truths is a prerequisite that must be at the heart of all religious discourse. Bahá'i institutions throughout the world delivered thousands of copies of this message to influential figures and the major faith communities. Although some were dismissed out of hand, in general the message was warmly welcomed. [One Common Faith p.ii]
||Letter to the Worlds Religious Leaders; Universal House of Justice; Universal House of Justice, Letters and messages; Universal House of Justice, Basic timeline; BWNS; - Basic timeline, Condensed; - Basic timeline, Expanded; Interfaith dialogue; Unity of religion
See all locations, sorted numerically or alphabetically.