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date	event	locations	tags	see also
1817 (In the year)	Shaykh Ahmad traveled to Persia and visits Shíráz and Tihrán. He was in Tihrán when Bahá'u'lláh is born. [DB13]	Shiraz; Tihran; Iran	Shaykh Ahmad-i-Ahsai; Shaykhism; Bahaullah, Birth of; Bahaullah, Life of
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
1823. c. 1823	Bahá'u'lláh's father dreamed that his son was swimming in a sea with multitudes of fish clinging to the strands of His hair. He related this dream to a soothsayer, who prophesied that Bahá'u'lláh will achieve supremacy over the world. [DB199–20]	Iran	Bahaullah, Life of; Bahaullah, Childhood of; Bahaullah, Family of; Mirza Buzurg; Dreams and visions; Hair (general); Fishes; Sea; - Basic timeline, Expanded
1835 Oct	Marriage of Mírzá Husayn-`Alí (Bahá'u'lláh) to Ásíyih Khánum. [BKG23; RB1:382] She was the daughter of a nobleman Mirza Isma’il-l-Vazie from Yalrud. [CoB117, BKG23, RoB1p382, BPP44, SoG6]		Bahaullah, Life of; Bahaullah, Wives of; Weddings; Navvab (Asiyih Khanum); Bahaullah, Basic timeline; - Basic timeline, Expanded
1839 (In the year)	Passing of Mírzá Buzurg. His body was taken to Najaf, Iraq where he was interred. [BBD49; BKG17; BNE23–4] In 1957 the remains of Mírzá Buzurg were located and transferred. [MBW175]	Najaf; Iraq	Mirza Buzurg; Bahaullah, Family of; Bahaullah, Life of; In Memoriam; Births and deaths; Cemeteries and graves; Bahaullah, Basic timeline; - Basic timeline, Expanded
1839	As the eldest son, after the passing of Mírzá Buzurg, Bahá'u'lláh assumed His place as the head of the family. According to the custom He was expected to succeed to His father's position in the Ministry but He refused. One of His first acts as the head of the family was to free the slaves who were engaged in serving the household. All took the liberty to leave but Isfandíyár and one woman elected to remain in service. [SoW Vol IX, April 28, 1918 p38-39, CH41]	Iran	Isfandiyar; Slavery; Mirza Buzurg; Bahaullah, Life of; Bahaullah, Basic timeline; - Basic timeline, Expanded
1844. 23 May	The birth of `Abdu'l-Bahá in a rented house near the Shimrán Gate in Tihrán. He was born at midnight. [AB9, SoG3-4] He was known as `Abbás Effendi outside the Bahá'í community. Bahá'u'lláh gave Him the titles Ghusn-i-A`zam (the Most Great Branch), Sirru'lláh (Mystery of God) and Áqá (the Master). [BBD2, 19, 87, 89] Sarkár-i-Áqá (the Honourable Master) was a title of `Abdu'l-Bahá. [BBD201] He Himself chose the title `Abdu'l-Bahá (Servant of Bahá) after the passing of Bahá'u'lláh. [BBD2]	Tihran; Iran	Abdul-Baha, Life of; Bahaullah, Life of; Bab, Declaration of; Births and deaths; Bahaullah, Basic timeline; Abdul-Baha, Basic timeline; - Basic timeline, Expanded; Names and titles
1844 Jul - Aug	The intention of the Báb was to introduce the new Revelation slowly so as not to cause estrangement. He instructed the Letters of the Living to spread out and teach His Faith and to this end He assigned each one a special task, most often to their own native provinces. This is analogous to Christ's instructions to His disciples. He instructed them to record the name of every believer who embraced the Faith and to send their lists to His uncle, Hájí Mírzá 'Alí in Shíráz in a sealed envelope. His intention was to classify these lists once received into 18 sets of names with 19 names each (one Vahid meaning "Unity"). A list with the names of 18 Letters of the Living plus His own name would constitute the 19th set making one Kull-i-Shay (meaning "all things" with a value of 361). Thus fourteen Letters of the Living were dispatched; only Mullá Husayn and Quddús remained with Him. [BBRSM14–16, 36; SWB119; BBR2p36; DB92–4, 123; MH82–6; SBBH1:19] To Mullá Husayn He had given the task of delivering a Tablet to Bahá'u'lláh in Tihrán and going to the court of the Sháh to apprise him of the Báb's cause. Mullá Husayn was not able to gain access to the Sháh. [B48–57; BBRSM15 BKG32–3; CH22–3; DB85-87, 96, 97; MH90–2, 102] He was also directed to send Him a written report on the nature and progress of his activities in Isfáhán, Tehran and in Khurásán. Not until He received this letter from Khurásán would He depart on pilgrimage. [DB123] Mullá Husayn carried a Tablet revealed by the Báb for Muhammad Sháh to Tihrán . This was the first of a number of unsuccessful attempts to make him aware of the Revelation. [BBRSM20–1; MH102; SWB13] Note: MH118-119 and DB127-128 indicate that Mullá Husayn had been in Tehran "between the months of Jámádí and Rajab". The first day of Jámádí, 1260 corresponds to 18 June, and the last day of Rajab to 15 August, 1844. See RB2:303, `The Báb … sent Tablets to only two monarchs of His day — Muhammad Sháh of Persia and Sultán `Abdu'l-Majíd of Turkey.' From Shiraz Mullá Husayn journeyed north to Isfahán where his message was rejected by the 'ulamás. Mullá Ja'far, the sifter of wheat, was the first and only one to embrace the Cause of the Báb in that city. There was however, a disciple of Siyyid Kazim, Mírzá Muhammad-'Alíy-i-Nahrí, who had been instructed to go to Isfahan some five years earlier to prepare the way for the advent of the new Revelation, who was receptive to the message of Mulla Husayn. He was instructed to go to Kirmán and acquaint Hájí Mírzá Karím Khán with the Message and then to travel to Shiraz. (This man's daughter was subsequently joined in wedlock with 'Abdu'l-Bahá.)[DB100] Mullá Husayn then traveled to Káshán, about 130 miles from Isfahán. He had great success in that city but news of his conversion brought the wrath of the official clergy down upon him. [DB101note1; DB123-125] He then went to Qum, another 100 miles from Káshán where he met with no success. After Qum he went to Tihrán. [MH98–101, DB101] In Tihrán he took residence in a madrisih and first met with the leader of the shaykhí community, Hájí Mírzá Muhammad, but he failed to win him over. He did, however, manage to convince a number of souls in private conversations. [DB103note1] This same reference seems to indicate that his well-wishers assisted in delivering the Tablet to Muhammad Sháh and his minister, Hájí Mírzá Àqásí but they did not receive it. " the book was not submitted to thy presence, through the intervention of such as regard themselves the well-wishers of the government." [Selections from the Writings of the Báb page 13] See Bab53–6; DB104–7, MH104–110 for the delivery of the Báb's Tablet to Bahá'u'lláh by the young student, Mullá Huhammad-i-Mu'allim, a native of Núr. Mullá Husayn did not meet Bahá'u'lláh on this occasion. On receiving the Tablet of the Báb, Bahá'u'lláh accepted His Cause and asked that a gift of a loaf of Russian sugar and a package of tea be given to Mulla Husayn for delivery to the Báb. [DB106-107] See DB123-125 for his activities in Khán. Mullá Husayn left for Khurásán, as he had been instructed, winning supporters for the Báb's Cause while there he wrote to the Báb regarding these new believers and Bahá'u'lláh's immediate response to the Báb's Revelation. [Bab56, DB128–9, MH118] After Khurásán he travelled to Najaf and Karbilá where he was to wait for further instructions from the Báb. [DB86] See MH121–2 for a discussion of the speed of Mullá Husayn's journey before the letter was dispatched to the Báb. It assumes that Mullá Husayn departed after the Báb met with all the Letters of the Living (date not before 2 July, 1844.) In fact both Mullá Husayn and Mullá 'Alíy-Bastámí had been dispatched before this meeting. [DB85-86, 92, HotD46]	Kashan; Shiraz; Isfahan; Tihran; Mazandaran; Khurasan; Qum; Iran; Turkey	Bab, Life of; Bab, Writings of; Bab, Speech to the Letters of the Living; Letters of the Living; Mulla Husayn; Bahaullah, Life of; Tablet to Bahaullah; Shahs; Mulla Jafar (sifter of wheat); Muhammad Shah; Sultan Abdul-Majid; First believers; Letters of the Living; Bab, Basic timeline; Bahaullah, Basic timeline; - Basic timeline, Expanded; Kull-i-Shay
1844 Jul - Aug	To promote the Cause of the Báb, Bahá'u'lláh immediately journeyed to the village of Tákur in the province of Mázindarán, His native province. As a result Mázindarán in general and Núr in particular were the first among the provinces and districts of Persia to embrace the new Cause. [DB109-117]	Takur; Iran	Bahaullah, Life of; Basic timeline; Bahaullah, Basic timeline; - Basic timeline, Expanded
1844 30 Sep	The Báb received the letter from Mullá Husayn giving Him details of his journey and meeting with Bahá'u'lláh and others he had contacted. See DB126-128 for information on the letter and the affect it had on the Báb. Nabíl indicated that the Báb received the letter on 9 October (26 Ramadan) and that it was a deciding factor in His decision to undertake the pilgrimage. [DB126–7, 129] Balyuzi says soon after the Báb received the letter, `in the month of September' He left Shíráz'. [Bab57] GPB8-9 says He received the letter in the month of Sha'bán, 1260 (16 August to 13 September, 1844). See MH119 where the author speculates that if the letter arrived on 16 Ramadan (29 September) and the Báb departed from the port of Búshihr on the 19th of Ramadan (2 October, 1844), He had to have been in Búshihr when He received the letter. IIII	Shiraz; Bushihr; Iran	Bab, Life of; Bab, Pilgrimage of; Mulla Husayn; Bahaullah, Life of; Letters of the Living
1847 c. Aug	Mullá Husayn was residing in Mashhad, in Khurásán, where he had been since returning from Shíráz in 1845. The leader of a local rebellion wished to enlist the Bábís on his side and sought a meeting with Mullá Husayn. To avoid entanglement in the affair, Mullá Husayn decided to make a pilgrimage to Máh-Kú. [TB56; DB254–5; MH133–5] As an act of piety, he made the whole 1,200-mile journey on foot. Along the route he visited the Bábís and in Tihrán met secretly with Bahá'u'lláh. No account of their interview survives. In Qazvín, Mullá Husayn met Táhirih for the first time. [DB255; MH137]	Khurasan; Mah-Ku; Qazvin; Tihran	Mulla Husayn; Tahirih; Bahaullah, Life of
1847. Nov - Dec	Bahá'u'lláh, who was living in Tihrán, visited the detainees from Qazvin and gave them money. [BKG41; DB278–9; GPB68] Mullá `Abdu'lláh confessed to the murder of Hájí Mullá Muhammad Taqí and was helped to escape. [BKG41–2; DB278] See BKG42 for why Bahá'u'lláh was thought to have engineered his escape. Bahá'u'lláh was imprisoned for a few days for having assisted in Mullá `Abdu'lláh's escape. This was Bahá'u'lláh's first imprisonment. [BKG41; BW18:380; DB585] Shaykh Salib-i-Karímí, one of the imprisoned Bábís, was publicly executed in Tihrán. He was the first to suffer martyrdom on Persian soil. His remains were interred in the courtyard of the shrine of the Imám-Zádih Zayd in Tihrán. [B166; BW18:380; DB280] The remaining captives were returned to Qazvín. Hájí Asadu'lláh-i-Farhádí was secretly put to death in prison. Mullá Táhir-i-Shírází and Mullá Ibrahím-i-Maballátí were also put to death. [B166; BW18:380; DB280–3] DB280–3 says `the rest of' the detainees were put to death by the relatives of Hájí Mullá Muhammad Taqí.	Tihran; Qazvin; Iran	Bahaullah, Life of; Assassinations; Mulla Abdullah; Tahirih; Haji Mulla Muhammad Taqi; Cemeteries and graves; Firsts, Other; Persecution, Iran; Persecution, Arrests; Persecution, Deaths; Persecution
1848. 30 Mar	Mullá Husayn departed for Mázindarán, setting out on foot as the Báb has directed. [DB260; MH144] The Báb told him to visit the Bábís in Khuy, Urúmíyyih, Marághih, Mílán, Tabríz, Zanján, Qazvín and Tihrán before proceeding to Mázindarán. In Mázindarán he was to find `God's hidden treasure'. [DB260; MH144] In Tihrán he again met Bahá'u'lláh. [DB261; MH148]	Mazandaran; Khuy; Urumiyyih; Maraghih; Milan; Tabriz; Zanjan; Qazvin; Iran	Mulla Husayn; Bahaullah, Life of; Bab, Life of	Mulla Husayn
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. 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"] Also see Bab167–9; BBD31–2; BBRSM46; BKG43–7; DB292–8; RB2:353. See The World-Wide Influence of Qurratul-'Ayn by Standwood Cobb.	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
1848. c. 17 Jul	The Bábís left Badasht for Mázindarán. They were attacked by a mob of more than 500 outside the village of Níyálá. [B170–1; BKG46–7; BW18:380; DB298; GPB68] Bahá'u'lláh travelled to Núr with Táhirih. He entrusted her into the care of Shaykh Abú-Turáb-i-Ishtahárdí, to be taken to a place of safety. [BKG48; DB299] Bahá'u'lláh travelled to Núr `in easy stages'. By September He was in Bandar-Jaz. [BKG48]	Badasht; Mazandaran; Niyala; Nur; Bandar-Jaz; Iran	Conference of Badasht; Bahaullah, Life of; Tahirih; Persecution, Iran; Persecution, Mobs; Persecution
1848 Sep	Bahá'u'lláh was in Bandar-Jaz (now Bandar-e Gaz). An edict came from Muhammad Sháh ordering His arrest. The man who was to have made the arrest was, on that very day, preparing a feast for Bahá'u'lláh and so delayed the arrest. News of the death of the flizih cancelled the decree. [DB 298-300; BW19p381	Bandar-Jaz; Iran	Bahaullah, Life of; Muhammad Shah; Russian officials
1848. 4 Sep	The death of the chronically ill Muhammad Sháh whom Shoghi Effendi described as bigoted, sickly and vacillating. [BBR153–4; GPB4; Encyclopædia Iranica] This precipitated the downfall of the Grand Vizier, Hájí Mírzá Áqásí because many of Tehran's elite arose against him. [Bab147; BBD19; BBR156] For details of his life, fall and death in Karbila on the 1st of August, 1849, see BBR154–6 and BKG52–5. The edict for Bahá'u'lláh's arrest was rendered null. [BKG50; BW18:381; DB298-300] iiiii	Iran	Muhammad Shah; Grand Viziers; Prime Ministers of Iran; Prime Ministers; Haji Mirza Aqasi; Antichrist; Bahaullah, Life of; Iran, General history; History (General); Persecution, Iran; Persecution, Arrests; Persecution
1848. early Dec	Bahá'u'lláh set out from Tihrán with 11 companions to reinforce the Bábís at Shaykh Tabarsí. Nine miles from the fort they were arrested and taken to the town of Ámul, where they were held prisoner in the home of the deputy governor. This was Bahá'u'lláh's second imprisonment. He intervened to spare His companions the bastinado and He alone received it. When the governor returned to his home he ordered that Bahá'u'lláh and His companions be released and arranged a safe conduct for them to Tihrán. [Bab174; BBD44; BKG56–60; BW18:381; DB369–376; GPB68; SB7] See BKG57 and DB70 for pictures.	Tihran; Amul; Iran	Bahaullah, Life of; Shaykh Tabarsi; Arrests; Bastinado
1848. Oct - May 1849	The siege of the Shrine of Shaykh Tabarsí See BBD217, BW18:381, DB345–413 and MH221–85 for chronicle of events. The episode lasted seven months. [BBRSM26; BW18:381] See BBRSM26 for the Bábís' intentions. See DB343–5 for pictures and DB348, MH217–18 for sketches. See MH212 for a diagram of the fortifications. Bahá'u'lláh visited the fortress and approved the fortifications. [BKG51, DB347–9; MH227] See note below. He advised Mullá Husayn to seek the release of Quddús. Mullá Husayn set out immediately and secured the release of Quddús, who had been in detention for 95 days. [Bab173; BKG51; DB349–50; MH227] Quddús arrived towards the end of the year. Some sources say October 20. [Bab173] See DB352–4 for the entry of Quddús into Shaykh Tabarsí. His arrival brought the number of Bábís in the shrine to 313. [DB354] During the siege Quddús composed an extensive commentary on the word "samad" (lit. eternal), which appears in Qur’an 112:2: ‘In the Name of God, the Compassionate, the Merciful. Say: He is God alone; God the eternal! He begetteth not, and He is not begotten; And there is none like unto Him.’ [‘Abdu’l-Baha’s First Thousand-Verse Tablet: History and Provisional Translation by Ahang Rabbani and Khazeh Fananapazir p120] Note: BBRSM26 and MH233–4 say that the number of defendants rose to 500–600 individuals. 37 per cent of the identified participants were of the `ulamá class. [BBRSM50] The siege began with the arrival of `Abdu'lláh Khán's forces on 19 December. it is said that 2,000 soldiers were involved in the siege. See PG116-117 where 'Abdu'l-Bahá recounts the story of the heroism of the defenders of Shaykh Tabarsí. Note: Moojan Momen in Two Episodes from the Life of Bahá'u'lláh in Iran (first published in Lights of Irfan, 20, pages 139-160) suggests that Bahá’u’lláh’s itinerary was: "Badasht, Núr, Tehran (where He met with Hujjat); He then set out for Jaz (with Mírzá Masíh Núrí and Mirza Majíd Áhí); in Jaz, Mírzá Masíh Núrí died and Muhammad Sháh’s decree arrived, then Bahá’u’lláh’ set out for Núr, visiting the Bábís at Shaykh Tabarsí on the way. There would just about have been enough time for this sequence of events to occur but it seems contrary to Bahá’u’lláh’s statement that He came to Jaz from Shahrúd (i.e. Badasht), unless we assume two visits to Jaz (one on the way from Badasht and then one coming from Tehran with Mírzá Masíh)."	Shaykh Tabarsi, Iran	Shaykh Tabarsi; Fortresses, castles and palaces; Bahaullah, Life of; Mulla Husayn; Quddus; Letters of the Living; - Basic timeline, Expanded	Le Journal de Constantinople 1848-1851 (second entry dated March 24 1849 and third dated March 29 1849)
1848. 12 Oct - 16 May	The siege of the Shrine of Shaykh Tabarsí As compiled by Moojan Momen the main events were: 12 October: Mullá Husayn and his companions entered the Shrine of Shaykh Tabarsf and were attacked that night by a body of horsemen from Qádi—Kulá. 19 December: Arrival of ‘Abdu’lláh Khan’s forces and the start of the siege. 21 December: Major sortié led by Quddús dispersed besiegers. early January, 1849: Arrival of Mihdi-Quli Mirzá and 3,000 royal troops. 11 January: Night sortie led by Quddús upon the headquarters of Mihdi-Qulf Mirzá at Vaskés dispersed the camp. 27 January: Arrival of reinforcements for the besiegers under ‘Abbás-Quhi Khan-i-Larijani. 2 February: Major sortie led by Mullá Husayn dispersed the camp of their enemy but resulted in martyrdom of Mulla Husayn himself and some forty of his companions. 27 March: Mihdi-Quli Mirzá built fortifications and started bombardment of the Shrine. early April: Arrival of Sulayman Khan-i-Afshar with more troops. 26 April: Sortie led by Mirzá Muhammad-Béqir-i-Bushru'i routed forces of Sulayman Khan. 9 May: Quddús, receiving promises of safety written on the Qur’án, left the Shrine and entered the Prince’s camp. 10 May: Quddús’ companions tricked into leaving the Shrine; they were then set upon and killed. End of Shaykh Tabarsi upheaval. 16 May in Bárfurush, the martyrdom of Quddús. [BW19p381]	Shaykh Tabarsi, Iran	Shaykh Tabarsi; Bahaullah, Life of; Mulla Husayn; Quddus; Letters of the Living; - Basic timeline, Expanded
1849 (In the year)	Bahá'u'lláh married his second wife, Fátimih Khánum Mahd-i-‘Ulyá (1828–1904), His cousin, the daughter of Malik-Nisá Khánum (Mírzá Buzurg's sister) and Mírzá Karím-i-Namadsáb. She was 21 and he was 32. Note: According to one source, she was married to the famous cleric Mírzá Muhammad Taqí ‘Allámi-yi-Núrí and widowed before Bahá'u'lláh married her.	Iran	Bahaullah, Life of; Bahaullah, Wives of; Mahd-i-Ulya (Fatimih Khanum); Malik-Nisa Khanum; Mirza Buzurg; Mirza Karim-i-Namadsab
1850. Jun c.	The Amír-Nizám, Mírzá Taqí Khán was determined to execute the Báb to halt the progress of His religion. On his orders the Báb was taken from Chihríq to Tabríz. [Bab152; BBR76–7; GPB51] His guard took Him on a circuitous, much longer route through Urúmíyyih where His presence was noted by American missionaries. [Bab152; BBR73, 76] Forty days before the Báb was to leave Chihríq He collected all His documents, Tablets, pen cases, seals, His agate rings, and His last Tablets to Mírzá 'Abdu'l-Karím Qazvíní, and put them in a coffer. He entrusted it to Mullá Báqir, one of the Letters of the Living, and instructed him to deliver it to His secretary. In the event that something should happen to Himself, the secretary was to proceed to Tihrán to deliver the box to ‘Jináb-i-Bahá', that is, Bahá'u'lláh. In His last Tablets, Mírzá Husayn-'Alí Núrí was referred to again and again as "Him Whom God shall make Manifest" also, He was referred to as "Bahá'u'lláh". [CH49; Bab151–2; DB504–5; TN25–6] When the box was opened they found a Tablet in the form of a pentacle with 500 verses consisting of derivatives of the word ‘Bahá'. [Bab151–2; DB504–5; TN25–6] This Blessed Tablet of the Bab was obtained in Cyprus by the Larnaca District Commissioner Claude Delaval Cobham, and he donated it to the British Library. It had been in the possession of Mirza Yayha in Famagusta. Mishkin-Qalam served Cobham toward the end of his 18 year exile in Cyprus, as a translator, which has nothing to do with this Tablet but it is interesting Baha’i history in Cyprus. [from an message from Anita Graves, National Bahá'í Archivist, Cyprus to Janis Zrudlo 25 April 2021. Here is a link to a similar tablet at the British Libary website. See Gate of the Heart 329-330 for a further explanation of the symbol of the pentagram and the circle.	Chihriq; Tabriz; Urumiyyih; Tihran; Iran	Mirza Taqi Khan; Bab, Life of; Missionaries; Mulla Muhammad Baqir-i Tabrizi; Letters of the Living; Bahaullah, Life of; Bab, Writings of; Relics; Box with writings; Boxes; Greatest Name; Bab, Basic timeline; - Basic timeline, Expanded
1851 Jun c.	Mírzá Taqí Khán met with Bahá'u'lláh and told Him that it would be advisable for Bahá'u'lláh to leave Tihrán temporarily. A few days later, He left for the 'Atabát (the Sacred Thresholds) on pilgrimage. [BKG66; DB587, 591]	Tihran; Iran; Karbala; Iraq	Mirza Taqi Khan; Bahaullah, Life of
1851 Aug	Bahá'u'lláh spent most of August in Kirmánsháh. [BKG67; DB90, 591]	Kirmanshah; Iran	Bahaullah, Life of
1851. 28 Aug	Bahá'u'lláh arrived in Karbalá via Baghdád on His pilgrimage. He stayed for 10 months. [BKG67; DB593; GPB70] See BKG68 and DB593–4 for those who became Bábís in Karbalá in this period.	Karbala; Baghdad; Iraq	Bahaullah, Life of; Pilgrimage; Bahaullah, Basic timeline; - Basic timeline, Expanded
1851 5 Oct	Shaykh Hasan-i-Zunúzí, the Báb's amanuensis, had been sent from the Báb's side in Chihríq to live in Karbilá at a time just before the incident at Shaykh Tabarsí when all available believers were being dispatched to assist Quddús. Here, the Báb told him, he would meet the promised Husayn. Although he had never met Bahá'u'lláh before, on this day he recognized Him as He walked by the inner courtyard of the Shrine of the Imám Husayn. [DB31; BKG67–68] There is a Shíh tradition that, in the Latter Days, 'Alí would re-appear twice, once before Muhammad and once after Husayn. The Báb's name was 'Alí-Muhammad and Bahá'u'lláh's name was Husayn-Alí, hence the prophecy was fulfilled. Shaykh Hasan wants to proclaim the advent of the Promised One however Bahá'u'lláh advises him that it is not yet time.[OPOP163, DB31-33] See a letter from the Universal Housed of Justice dated 20 June 1991 para 7 where "the first person to recognize Bahá'u'lláh as a Manifestation of God" is discussed.	Karbala; Iraq	Shaykh Hasan-i-Zunuzi; Bab, Life of; amanuensis; Bahaullah, Life of; Imam Husayn; Prophecies
1852 Apr - May c.	Bahá'u'lláh returned to Iran from Karbalá. [DB598] He was the guest of the Grand Vizier for one month. [BKG74; DB598–9]	Karbala; Iraq; Iran	Bahaullah, Life of; Grand Viziers; Bahaullah, Basic timeline; - Basic timeline, Expanded
1852 summer	Bahá'u'lláh stayed at the summer residence of Ja‘far-Qulí Khán, the brother of the Grand Vizier, in Afchih, Lavásán, near Tihrán. [BKG77; DB599]	Afchih; Lavasan; Tihran; Iran	Bahaullah, Life of; Jafar-Quli Khan; Grand Viziers
1852. 15 Aug	Attempt on the life of the Sháh in Afcha, near Tehran. [BBR128; BBRSM:30; BKG74–5; DB599; ESW20; GPB62; TN2930] See BKG74–5 for circumstances of the event. See BKG76 for the fate of the perpetrators. See BBR128–46 for reporting of the event in the West. Ja‘far-Qulí Khán wrote immediately to Bahá'u'lláh telling Him of the event and that the mother of the Sháh was denouncing Bahá'u'lláh as the ‘would-be murderer'. Ja‘far-Qulí Khán offered to hide Bahá'u'lláh. [BKG77; DB602]	Iran	Nasirid-Din Shah, Attempt on; Nasirid-Din Shah, Mother of; Shahs; History (general); Iran, General history; Jafar-Quli Khan; Bahaullah, Life of; Bahaullah, Basic timeline; - Basic timeline, Expanded
1852. 16 Aug	Bahá'u'lláh rode out towards the headquarters of the imperial army. At the time, He had been in ‘The Abode of the Birds’ (MurghMaḥallih), a garden which had been His summer residence. He stopped at Zargandih at the home of Mírzá Majíd Khán-i-Áhí, secretary to the Russian legation. [BKG77; DB603, AY235] Bahá'u'lláh was invited to remain in this home. [DB603] The Sháh was informed of Bahá'u'lláh's arrival and sent an officer to the legation to demand the delivery of Bahá'u'lláh into his hands. The Russian minister, Prince Dolgorukov, refused and suggested that Bahá'u'lláh be sent to the home of the Grand Vizier. [BKG77; DB603] Bahá'u'lláh was arrested. [BKG77; DB603]	Zargandih; Iran	Bahaullah, Life of; Mirza Majid Khan-i-Ahi; Russian officials; Shahs; Prince Dolgorukov; Grand Viziers; Nasirid-Din Shah, Attempt on; Bahaullah, Basic timeline; - Basic timeline, Expanded
1852 (days following 16 Aug)	Bahá'u'lláh was then taken on foot and in chains, with bared head and bare feet' to Tihrán, a distance of 15 miles, where He was cast into the Síyáh-Chál. [BKG77; DB606–7; ESW20; GPB71] See BKG77–8 and DB606–8 for a description of Bahá'u'lláh's journey. See CH40–1 for the effect on Bahá'u'lláh's family.	Tihran; Iran	Bahaullah, Life of; Siyah Chal (Black Pit); Chains; Nasirid-Din Shah, Attempt on; Bahaullah, Basic timeline; - Basic timeline, Expanded
1852. 26 Aug	An account of the punishment meted out to those who participated in the attempt on the life of the Sháh and those who happened to be followers of the Báb, was published in the Vaqayi-yi Ittifáqíyyih, a Tihran newspaper. In addition, the newspaper reported that Mírzá Husayn 'Ali-i Nuri (Bahá'u'lláh) and five others who did not participated were sentenced to life imprisonment by the Sháh. See Bahá'u'lláh's Prison Sentence: The Official Account translated by Kazem Kazemzadeh and Firuz Kazemzadeh with an introduction by Firuz Kazemzadeh published in World Order Vol 13 Issue 2 Winter 1978-1979 page 11.	Tihran; Iran	Nasirid-Din Shah, Attempt on; Persecution; Persecution, Iran; Newspaper articles; Bahaullah, Life of
1852 Aug-Dec	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
1852 Oct	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. 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 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.	Tihran; Iran	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; Missing, lost or destroyed Writings
1852 Dec	Bahá'u'lláh was released from the Síyáh-Chál. This was owing to: the efforts of the Russian Minister Prince Dolgorukov; the public confession of the would-be assassin; the testimony of competent tribunals; the efforts of Bahá'u'lláh's own kinsmen; and the sacrifices of those followers imprisoned with Him. [GPB104–5] Mírzá Májíd-í-Ahi, the Secretary to the Russian Legation in Tehrán and brother-in-law of Bahá'u'lláh, Prince Dolgorki, the Russian Ambassador, pressured the government of Násirí'd-Din Sháh to either produce evidence against Bahá'u'lláh or to release Him. In absence of any proof, Bahá'u'lláh, Who was initially condemned to life in prison, was forced by the King to choose a place of exile for Himself and His family. The Czar sent and escort of fifty officers to accompany Him to a place of safety from Tehran to the Iraqi border. [BKG99; Sunburst P129] See CH43–4 for the role of the Russian Consul in securing His release. He invoked his full power as an envoy of Russia and called out the Sháh and his court for their barbaric behaviour. See BKG101–2, CH44 and DB647–8 for the physical condition of Bahá'u'lláh upon release. See BKG101, DB648–9 and GPB105 for the words of Bahá'u'lláh to Mírzá Áqá Khán upon His release. The Russian minister invited Bahá'u'lláh to go to Russia but He chose instead to go to Iraq. It may be that He refused the offer because He knew that acceptance of such help would have been misrepresented as having political implications. [BBIC:8; DB650]	Iran; Iraq	Bahaullah, Life of; Siyah Chal (Black Pit); Nasirid-Din Shah, Attempt on; Russia; Minister; Prince Dolgorukov; Mirza Aqa Khan; Bahaullah, Basic timeline; - Basic timeline, Expanded
1853. 12 Jan	Bahá'u'lláh and His family departed for Baghdád after a one month respite in the home of his half-brother Mírzá Ridá-Qulí. During the three-month journey Bahá'u'lláh was accompanied by His wife Navváb, (Who was six weeks from giving birth upon departure.) His eldest son ‘Abdu'l-Bahá (9), Bahíyyih Khánum (7) and two of His brothers, Mírzá Músá and Mírzá Muhammad-Qulí. Mírzá Mihdí (2), was very delicate and so was left behind with the grandmother of the child, the mother of Àsíyih Khánum. They were escorted by an officer of the Persian imperial bodyguard and an official representing the Russian legation. [BKG102–5; GPB108; MM31; RoL165] In a letter sent on behalf of the Universal House of Justice dated 1998-10-14 it is stated that there is very little historical information on who took care of Mírzá Mihdí until he was transported to Baghdad to rejoin the Holy Family. CH44–5 says the family had ten days after Bahá'u'lláh's release to prepare for the journey to Iraq. ‘Never had the fortunes of the Faith proclaimed by the Báb sunk to a lower ebb'. [DB651] This exile compares to the migration of Muhammad, the exodus of Moses and the banishment of Abraham. [GPB107–8] See BKG104 and GPB108–9 for conditions on the journey. During His crossing of the Atlantic on his way from Naples to New York He said the His feet had become frostbitten during the trip to Baghdad. [SYH52] Bahá'u'lláh's black servant, Isfandíyár, who had managed to evade capture during this dark period, after he had paid all the debts to various merchants, went to Mazandaran where he was engaged by the Governor. Years later when his master made a pilgrimage to Iraq Isfandíyár met Bahá'u'lláh and stated his preference to return to His service. Bahá'u'lláh said that he owed his master a debt of gratitude and could not leave his employ without his permission. It was not granted and Isfandíyár returned to Mazandaran and stayed with the Governor until his passing. [PUP428; SoW IX 28 April, 1918 p38-39] Also see A Gift of Love Offered to the Greatest Holy Leaf (compiled and edited by Gloria Faizi, 1982), by Hand of the Cause Abu'l-Qasim Faizi, which includes a brief summary of the character of Isfandiyar and his services to the Holy Family on pages 14-16.	Iran; Baghdad; Iraq	Bahaullah, Life of; Bahaullah, Banishment of; Mirza Rida-Quli; Navvab (Asiyih Khanum); Abdul-Baha, Life of; Bahiyyih Khanum (Greatest Holy Leaf); Mirza Musa (Aqay-i-Kalim); Mirza Mihdi (Purest Branch); Mirza Muhammad-Quli; Isfandiyar; Russian officials; Bahaullah, Basic timeline; - Basic timeline, Expanded
1853. 21 Mar	Bahá'u'lláh and His companions arrived in Khániqayn, just across the Iraqi border, where they rested in a beautiful orchard to observe Naw-Rúz. [BKG105] The Governor of Tehran had sent soldiers with the party of exiles to the frontier where they were met by Turkish soldiers who escorted them to Baghdád. [Ch47]	Khaniqayn; Iraq	Bahaullah, Life of; Bahaullah, Banishment of; Naw-Ruz
1853. 8 Apr	Bahá'u'lláh in Baghdád Bahá'u'lláh and His family arrived in Baghdád. [BBR177; BKG106; GPB109; TN38] See BBR177–83 for conditions in Baghdád during this period. Shoghi Effendi describes this as being the lowest period of the faith of the Báb. [DB651, GPB113-114] Shortly after the family's arrival in Baghdád Navváb gave birth to a son. [CB71; CH51–2]	Baghdad; Iraq	Bahaullah, Life of; Navvab (Asiyih Khanum); Bahaullah, Basic timeline; - Basic timeline, Expanded
1853 or 1854	Bahá'u'lláh revealed the Lawh-i Kullu't-ta‘ám (Tablet of All Food). [BRSM:62; BKG112] The revelation of this Tablet pointed out Mírzá Yahyá's lack of ability. [BKG 112] This Tablet also describes five Worlds of God. It is an esoteric scriptural Tablet expository of Qur'an 3:87 [93] and incorporating issues of Bábi authority and religiosity. It is addressed to the Bábi believer Ḥajjī Mīrzā Kamāl al-Dīn Narāqī (d. Narāq c.1298/1881). An inadequate printed text is found in Ishrāq Khavari (comp.) Mā'ida-yi āsmani IV :265-276 and a slightly better one in Rahiq-i makhtum II :416-426. A superior photocopied ms. is to be found in INBMC 36:268-277. [U of Cal. MERCED] Tablet of All Food translated by Stephen Lamden.	Baghdad; Iraq	Bahaullah, Life of; Bahaullah, Writings of; Lawh Kullut-Taam (Tablet of All Food); Mirza Yahya (Subh-i-Azal)
1853 or 1854	Birth of Mírzá Muhammad-‘Alí, first son of Bahá'u'lláh and His second wife, Mahd-i-‘Ulyá. [CB 125] He was born in the first year of Bahá'u'lláh's arrival in Baghdád. CB125]	Baghdad; Iraq	Mirza Muhammad Ali; Births and deaths; Bahaullah, Life of; Bahaullah, Wives of; Bahaullah, Family of; Mahd-i-Ulya (Fatimih Khanum); Firsts, Other
1853 (Summer)	Bahá'u'lláh revealed His station and mission to Mírzá Áqá Ján in Karbalá. He was the first person to believe in Bahá'ú'lláh as "Him Whom God shall make manifest." [BKG109–11; GPB115–16; CoB181] See a story about Mírzá Áqá Ján and his first inclination that Bahá'u'lláh was indeed the One promised by the Báb. See a letter from the Universal Housed of Justice dated 20 June 1991 para 7 where "the first person to recognize Bahá'u'lláh as a Manifestation of God" is discussed.	Karbala; Iraq	Bahaullah, Life of; Mirza Aqa Jan	a few newspaper stories in English mention 'A certain "Babee"'
1854 10 Apr - 1856 19 Mar	Bahá'u'lláh in Sulaymaniyyih Bahá'u'lláh suddenly left Baghdád and went to the mountainous wilderness of Sar Galu, around Sulaymaniyyah in Iraqi Kurdistán. [BKG115-122; DB585; GPB120-124; TN38; CH256; KI250-251; AB392] Before He left, Bahá'u'lláh asked His family to look after Mírzá Yahyá during His absence. [CB70–1; CH50–1,] Bahá'u'lláh lived 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] See photo. 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 by thieves 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. Nonother 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] As his position as nominal head deteriorated Mírzá Yahyá became more desperate, he had one such claimant, Mírzá Asadu'lláh Khí'í Dayyán, assassinated around 1856. [Bahá'u'lláh and the Naqshbandí Sufis in Iraq by Juan Cole p4] 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 in August of 1940. Also see Bahá'í News No 145 July 1941 p11 and 12.	Kurdistan; Baghdad; Sulaymaniyyih; Iraq	Bahaullah, Writings of; Bahaullah, Life of; Dervishes; Sar Galu Mountain (Sargul); Aqa Abul-Qasim-i-Hamadani; Poetry; Qasidiyyih-Varqaiyyih (Ode of the Dove); Navvab (Asiyih Khanum); Mirza Yahya (Subh-i-Azal); Sufism; Mysticism; Daoud Toeg; Caves; Interfaith dialogue; Bahaullah, Basic timeline; - Basic timeline, Expanded; Dayyan (Mirza Asadullah)
1854 10 Apr-1856 19 Mar	Mírzá Yáhyá, who had been hiding in Mazíndarán since the attempt on the life of the Sháh, at some point prior to Bahá'u'lláh's retirement to the mountains of Kurdistán, had joined the exiles in Baghdád. During Bahá'u'lláh's absence He asked that the friends treat him with consideration and that the family offer him shelter and hospitality in the family home. See CH50-52 for the effect this had on the family. Eventually the family relocated to a different house during this period and Yáhyá did come come with them out of fear of exposure but rather he lived in a smaller house near theirs where they could continue to supply him with meals.	Baghdad; Iraq; Sulaymaniyyih	Mirza Yahya (Subh-i-Azal); Bahaullah, Life of; Bahaullah, Life of
1855. During Bahá'u'lláh's absence	At some point during the retirement of Bahá'u'lláh, Mírzá 'Aqá Ján was engaged in the service of Mírzá Yahyá who wanted him to go on a secret mission to Tehran to assassinate Násiri'd-Dín Sháh. He accepted the assignment and soon after his arrival managed to obtain access to the court in the guise of a labourer. He realized the extent of his folly and returned to Baghdád and when Bahá'u'lláh returned from exile he confessed his part in the scheme and begged Bahá'u'lláh's forgiveness and he was permitted to resume service for Bahá'u'lláh. [CoB181-182]	Baghdad; Iraq; Sulaymaniyyih; Tihran; Iran	Mirza Aqa Jan; Mirza Yahya (Subh-i-Azal); Nasirid-Din Shah; Bahaullah, Life of
1856. c. 1856 – 1857	Birth of Samadíyyih Khánum, first daughter of Bahá'u'lláh and His second wife, Mahd-i-‘Ulyá (Fatimih).	Baghdad; Iraq	Samadiyyih Khanum; Bahaullah, Family of; Mahd-i-Ulya (Fatimih Khanum); Births and deaths; Bahaullah, Life of
1856 – 1858	Bahá'u'lláh's writings during this period were so prolific that in one hour He would reveal a thousand verses and in the course of one day the equivalent of the Qur'án. He revealed a vast number of works and then commanded that hundreds of thousands of verses be destroyed. [BBRSM62–3; BKG167; GPB137–8]	Baghdad; Iraq; Sulaymaniyyih	Bahaullah, Life of; Bahaullah, Writings of; Bahaullah, Basic timeline; - Basic timeline, Expanded; Missing, lost or destroyed Writings
1856 19 Mar	Áqá Kalím, Bahá'u'lláh's faithful brother, felt that Bahá'u'lláh should return from his self-imposed exile owning to the state of the community so he sent his Arab father-in-law, Shaykh Sultán, to find Him and try to convince Him to return. He carried letters from several family members, including Mírzá Yahyá, pleading with Him to return. [Bahá'u'lláh and the Naqshbandi Sufis in Iraq, 1854-1856 p20-21] Bahá'u'lláh returned from Sulaymáníyyih, Kurdistán two years after His withdrawal, a moment Shoghi Effendi has described as “a turning point of the utmost significance in the history of the first Bahá’í century.” [GPB127] Baha’u’llah’s return revived and animated the Bábí community. "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; Bahaullah, Basic timeline; - Basic timeline, Expanded; Mirza Musa (Aqay-i-Kalim)
1856 Mar	During Bahá'u'lláh's absence Mírzá Musá rented a house near the Al-Kazimiyya mosque and shrine, in the Kādhimayn district in Baghdad. (It is the burial place of Imam Musa Al-Kadhim and Imam Muhammad Al-Jawad, they are respectively the Seventh and the Ninth of the Twelve Imams.) The house was large, two or three stories, and was made of simple mud brick with a surrounding central courtyard. At some point before His departure on the 22nd of April, 1863, the house was purchased. He later named it "The Most Great House" and designated it a place of pilgrimage. It is also referred to as the "Throne of His Glory", and the "Lamp of Salvation between earth and heaven". [CEBF66] After His departure the House was held in the names of various custodians and allowed to fall into disrepair. [CEBF66] Bahá'u'lláh revealed a Tablet to be used when making a pilgrimage to the House. [GWB111-114; 114-115]	Baghdad; Iraq; Sulaymaniyyih	House of Bahaullah (Baghdad); Bahaullah, Houses of; Bahaullah, Life of; Pilgrimage; Bahaullah, Basic timeline; - Basic timeline, Expanded; Bahaullah, Life of; Mirza Musa (Aqay-i-Kalim)
1857. c. 1857 - 1858	Bahá'u'lláh revealed the Four Valleys, (Chahar Vadi) addressed to Shaykh ‘Abdu'r-Rahmán-i-Tálabání (or Karkútí), a man of erudition and understanding and a leader of the Qádiríyyih Order, someone He had come in contact with in Kurdistán. In it He describes four different paths of approach to the Divine. [SA157–8, BKG163; RoB1p104] "The Four Valleys was revealed ... in a mystical language and style, in response to a request made by a prominent Sufi. Yet, despite the traditional Sufi concepts, language, and symbolism employed by Bahá’u’lláh, studying the text in light of the totality of Bahá’í writings demonstrates that its main purpose is to guide the wayfarers to the recognition of the Manifestation of God, soon to be revealed to be Bahá’u’lláh Himself. Furthermore, understanding the text as portraying two complementary paradigms—four parallel paths towards God and the four stages of a single path—leads to integrative and holistic perspectives and practices prescribed in the Bahá’í writings." [Reflections on The Four Valleys of Bahá’u’lláh by Amrollah Hemmat found in the Journal of Bahá'í Studies 30 4 2020]	Baghdad; Iraq	Bahaullah, Writings of; Chahar Vadi (Four Valleys); Call of the Divine Beloved (book); Shaykh Abdur-Rahman-i-Talabani; Bahaullah, Life of; Bahaullah, Basic timeline; - Basic timeline, Expanded
1857-1858	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.	Baghdad; Iraq	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
1861 -1862	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 and caregiver of the Báb (the Greater Uncle, the eldest of the three brothers). 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] See Questions of Haji Mirza Siyyid Ali Muhammad occasioning the Revelation of the Kitab-i-Iqan by Haji Mirza Siyyid Ali Muhammad as translated by Denis MacEoin. 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
1862. c. 1862	Bahá'u'lláh sent a ring and cashmere shawl to His niece, Shahr-Bánú, the daughter of Mírzá Muhammad-Hasan, in Tihrán to ask for her hand in marriage to ‘Abdu'l-Bahá. Shahr-Bánú's uncle, acting in place of her dead father, refused to let her go to Iraq. [BKG342–3]	Tihran; Iran; Baghdad; Iraq	Bahaullah, Life of; Rings; Shawls; Gifts; Shahr-Banu; Mirza Muhammad-Hasan (King of Martyrs); King of Martyrs and Beloved of Martyrs; Abdul-Baha, Life of
1862 10 May	The Persian ambassador requested that the Ottomans move the Bahá'u'lláh farther from Persia.	Istanbul (Constantinople); Turkey	Bahaullah, Life of; Bahaullah, Banishment of
1863 or earlier	Colonel Sir Arnold Burrowes Kemball, the British Consul-General in Baghdád, offered Bahá'u'lláh the protection of British citizenship and offered Him residence in India or anywhere of Bahá'u'lláh's choosing. [BBR183, 234; BBRSM65; GPB131] Bahá'u'lláh declined the invitation, preferring to remain in Ottoman lands. [GBP131] See BBR183, 508 for details on Kemball; see BBR160–1 for a picture.	Baghdad; Iraq	Arnold Burrowes Kemball; British history; Bahaullah, Life of	bahai-library.com/docs/a/abbreviations_bahai_writings.xlsx
1863. c. Jan 1863	The governor of Baghdád, Námiq Páshá, received the first of ‘five successive commands' from ‘Alí Páshá, the Grand Vizier of Turkey, to transfer Bahá'u'lláh to Constantinople. This order was ignored by the governor, who was sympathetic to Bahá'u'lláh. In the next three months, four more orders were received and similarly ignored before the governor was compelled to comply. [BKG154; GPB131]	Baghdad; Iraq; Istanbul (Constantinople); Turkey	Bahaullah, Life of; Bahaullah, Banishment of; Governors; Namiq Pasha; Grand Viziers; Ali Pasha	bahai-library.com/docs/a/abbreviations_bahai_writings.xlsx
1863. Mar	Bahá'u'lláh celebrated the two-week festival of Naw-Rúz at the Mazra‘iy-i-Vashshásh, a farm along the river Tigris, not far from His house in Baghdád. [BKG154; GPB147; SA163]	Mazraiy-i-Vashshash; Tigris; Baghdad; Iraq	Bahaullah, Life of; Naw-Ruz; Rivers
1863. 26 Mar	Bahá'u'lláh revealed the Tablet of the Holy Mariner on the fifth day of Naw-Rúz. The Tablet was revealed to the friends present and Nabil wrote that they understood it portended to a new period and greater tests. His further exile was being foretold. Immediately after it was chanted Bahá'u'lláh ordered the tents to be folded and everyone to return to the city. The party had not yet left when a messenger arrived from Námiq Páshá summoning Bahá'u'lláh to the governorate the next day to receive the invitation to go to Constantinople. [RB1:228-229; SA163-165, 234; BKG154; GPB147] The Tablet was recited by Mírzá Áqá Ján. [RB1:228] See GPB147 and RB1:228 for the effect on those present. See Tablet of the Holy Mariner (Lawh-i-Malláhu'l-Quds): Study Compilations by Aziz Mboya. .	Mazraiy-i-Vashshash; Iraq; Istanbul (Constantinople); Turkey	Bahaullah, Writings of; Bahaullah, Life of; Bahaullah, Banishment of; Lawh-i-Mallahul-Quds (Tablet of the Holy Mariner); Naw-Ruz; Mirza Áqa Jan; Namiq Pasha; Bahaullah, Basic timeline; - Basic timeline, Expanded	Bibliography
1863. 27 Mar	Bahá'u'lláh met the deputy governor in a mosque opposite the Government House where the Farmán which had been sent by the Sultán was announced to Him and advised that He and His family were to be exiled to an unknown destination. Námiq Páshá, the governor of Baghdad, could not bring himself to meet Bahá'u'lláh and give Him this news in person. At first he summoned Him to the courthouse but when He refused to attend he asked Him to meet in the mosque. [CH81-82,BKG154–5; GPB147–8; RB1:229] See BKG155–6 and GPB148 for the effect of this news on the believers. Bahá'u'lláh and His family had been given Ottoman citizenship by this time. [BBRSM66] See BKG156–8 for a list of those chosen by Bahá'u'lláh to migrate with Him. See TN50–3 for the story of the sedition behind Bahá'u'lláh's removal from Baghdád. Fearful of Bahá'u'lláh's growing influence in Baghdád, the Persian Consul-General, Mirza Burzurg Khan, had made representation to the Sultan to have Him delivered to the Persian authorities. The Sultan, although the Caliph of Sunni Islam, considered himself a mystical seeker and was no doubt intrigued with Bahá'u'lláh from the reports of the Governor of 'Akká, Námiq Páshá, and his own Prime Minister, 'Alí Páshá. This combination of sympathy and interest led the Ottoman government to invite Him to the capital rather than send Him to a remote location or return Him to Persia to an uncertain fate. [BBD196; BBIC13, 57note 68; RoB1p142-147]	Baghdad; Iraq; Istanbul (Constantinople); Turkey	Bahaullah, Life of; Bahaullah, Banishment of; Governors; Namiq Pasha; Ottoman citizenship; Ottoman government
1863. Between 1857 - 1863	Bahá'u'lláh revealed Lawh-i-Fitnih, "Tablet of the Test". The Tablet, as its title indicates, is about tests and trials which are associated with the Day of God. In it Bahá'u'lláh alludes to His own Revelation and states that through His advent the whole creation will be tried; no soul will be exempt. All those who are the embodiments of piety and wisdom, of knowledge and virtue, every accomplished man of learning, the servants of God and His sincere lovers, the angels that enjoy near access to God, the Concourse on high, every righteous man of discernment, every mature embodiment of wisdom, even the realities of the Prophets and Messengers of God -- all will be tested. [CoCp35] There is a tradition in Islam quoted by Shoghi Effendi in his Persian writings which sets forth the difficulties and perils encountered by man on his journey to God. It describes how all men will perish and die except the believers; all the believers will perish and die except those who are tested, all who are tested will perish and die except those who are sincere, and those who are sincere will be in great danger. [CoCp35]	Baghdad; Iraq	Bahaullah, Writings of; Lawh-i-Fitnih (Tablet of the Test); Bahaullah, Life of
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] Extract from a Tablet of Baha'u'llah-Khadimu'llah. (Edited provisional translation below) "On the first day that the Ancient Beauty occupied the Most Great Throne in a Garden which hath been designated Ridván, the Tongue of Grandeur uttered three blessed verses. [1] The first of them was that in this Manifestation the use of the sword in holy war is put aside. [2] Secondly, prior to the completion of a millennium any theophanological claim put forward by any person must be considered baseless. In this respect the year should be considered a complete year. [3] Thirdly, the True One, exalted be His Glory, at that time manifested all the Divine Names upon all things. “Verily, all created things were immersed in the sea of purification when, on that first day of Ridván, We shed upon the whole of creation the splendours of Our most excellent Names and Our most exalted Attributes”. [Kitab-i-Aqdas para75 p47] And the following choice verse was subsequently revealed but has been ordained to be of the same rank as the preceding three; namely, whatever personal designations are mentioned before the Face, whether living or dead, such have thereby attained the Presence of God by virtue of being mentioned by the King of Pre-Existence. [UCMERCED site]	Baghdad; Iraq	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.	Baghdad; Iraq	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
1863. 30 Apr	Bahá'u'lláh's family joined Him in the Garden. [BKG175; RB1:281; SA235] This initiated the holy day of the Ninth Day of Ridván, to be celebrated on 29 April. [BBD 196]	Baghdad; Iraq	Ridvan; Bahaullah, Declaration of; Bahaullah, Family of; Bahaullah, Life of; Ridvan Festival; Najibiyyih Garden; Holy days
1863. 3 May	Bahá'u'lláh left the Garden of Ridván. This initiated the holy day the Twelfth Day of Ridván, to be celebrated on 2 May. [BBD196] As He was about to leave He revealed a Tablet addressed to Áqá Mírzá Áqá in Shíráz. It brought relief and happiness to those who received it. [EB222] His leaving was accompanied by symbolic signs of His station: He rode a horse rather than a donkey and wore a tall táj. [BBD221; BKG176] See BKG175–6, GPB155 and RB1:281–2 for descriptions of the scenes that accompanied His departure. Bahá'u'lláh and His party arrived at Firayját, about three miles away on the banks of the Tigris. [BKG176] There they stayed in a borrowed garden for a week while Bahá'u'lláh's brother, Mirza Musa, completed dealing with their affairs in Baghdad and packing the remaining goods. Visitors still came daily. [SA235] One of the loyal followers who was left behind was Ahmad-i-Yazdi. He would later make the journey to Constantinople where he received a Tablet from Bahá'u'lláh. [C3MT17]	Baghdad; Firayjat; Iraq; Shiraz; Iran	Ridvan; Bahaullah, Declaration of; Bahaullah, Life of; Ridvan Festival; Aqa Mirza Aqay-i-Afnan (Nurud-Din); Afnan; Horses; Donkeys; Taj; Tigris; Rivers; Ridvan garden; Najibiyyih Garden; Holy days
1863. 9 May	Bahá'u'lláh and His party left Firayját for Istanbul although at this point the destination was unknown to the exiles. [CH57, GPB156; SA235; BKG176-178] On the day of His departure from Firayjat Bahá'u'lláh revealed the Lawḥ-i-Firáq (In 'Iráq it is known as Lawḥ-i-Firayját) [Tablet of Firayját (Lawḥ-i-Firayját) / Tablet of Firáq (Lawḥ-i-Firáq) compiled by Violetta Zein] While Navvab and Mahd-i-'Ulya travelled with Him in all His exiles, Gawhar Khanum remained in Baghdad with her brother, Mirza Mihdiy-i-Kashani. Gawhar Khanum was His third wife. The dates of her birth, marriage and death are not known. Her marriage took place some time in Baghdad before the declaration of Bahá'u'lláh's mission. For some years she was among the Bahá'í refugees in Mosul and later went to 'Akka at Bahá'u'lláh's instruction. She gave birth to one daughter, Furughiyyih; mother and daughter both became Covenant-breakers after the passing of Bahá'u'lláh. [CoC22] The journey took 110 days. [GPB156] For the number of people on the journey see BKG179 (72), GPB156 (26 plus members of His family plus guards), RB2:5–6 (54) and SW13:277 (72). The caravan consisted of fifty mules, a mounted guard of ten soldiers with their officer, and seven pairs of howdahs, each pair surmounted by four parasols. By virtue of the written order of Namiq Pasha Bahá'u'lláh was accorded an enthusiastic reception by the religious notables and government officials as the caravan wound its way northward. [ALM12] Gawhar Khanum, Bah´'u'lláh's third wife whom He married in Baghdad before the declaration of His mission, remained in Baghdad with her brother, Mirza Mihdiy-i-Kashani. [MoF95] For the details of the journey see BKG176–96; GPB1567; SW13:277. See BKG180 for a map of the journey. They passed through the following: Judaydih Dilí-'Abbás Qarih-Tapih Saláhíyyih (stay two nights) Dúst-Khurmátú Táwuq Karkúk (stay two days) Irbíl By the River Záb Bartallih Mosul (stay three days) Zákhú Jazírih Nisíbín (Nusaybin)(On the boarder of Iraq, Syria, and Turkey) Hasan-Áqá Márdiín (three day halt) Díyár-Bakr (after three days of travel) (stay two-three days) It was here that Mírzá Yahyá made himself known to the party after having travelled in disguise from Mosul. [ALM12] Ma'dan-Mis (one night) Khárpút (one day's travel)(stay two or three days) Ma'dan-Nuqrih Dilik-Tásh Sívás Túqát (Tokat) Amasia (Amasya)(stay two days) Iláhíyyih (the last day of the overland journey) Sámsún on the Black Sea. (110 days after departure) [The Bahá'í Faith 1844-1953 :Information Statistical & Comparative p43] As the party drew close to Sámsún on the Black Sea Bahá'u'lláh revealed the Súriy-i-Hawdaj. [BKG195; RB2:6] Picture The party remained in Sámsún for seven days. [GPB157]	Iraq; Turkey; Firayjat; Samsun; Istanbul (Constantinople); Judaydih; Dili-Abbas; Qarih-Tapih; Salahiyyih; Dust-Khurmatu; Tawuq; Karkuk; Irbil; Bartallih; Mosul; Zakhu; Jazirih; Nisibin; Hasan-Aqa; Mardiin; Diyar-Bakr; Madan-Mis; Kharput; Madan-Nuqrih; Dilik-Tash; Sivas; Tuqat; Amasia; Ilahiyyih	Bahaullah, Life of; Bahaullah, Banishment of; Journeys; Caravans; Howdahs (hawdajs); Black Sea; Suriy-i-Hawdaj; Bahaullah, Writings of; Navvab (Asiyih Khanum); Mahd-i-Ulya (Fatimih Khanum); Gawhar Khanum; Furughiyyih; Mirza Mihdiy-i-Kashani; Lawḥ-i-Firayjat; Lawḥ-i-Firaq
1863. 13 Aug	Bahá'u'lláh and His party departed from Sámsún by steamer for Istanbul. [BKG196; GPB157] They touched in Sinope, a port of call on the 14 of August and in Anyábulí on the 15th. [The Bahá'í Faith 1844-1953 :Information Statistical & Comparative p43]	Samsun; Sinope; Anyabuli; Istanbul (Constantinople); Turkey	Bahaullah, Life of; Bahaullah, Banishment of
1863. 16 Aug	Bahá'u'lláh and His party arrived at Constantinople at noon. He was received with great honour by a government official appointed At that time it was a city of about 100,000 inhabitants. [BKG197; GPB157; RB2:1] Picture. The band of exiles had been augmented along the journey and now numbered about 70. At first the Governor allotted them space in an inn that was inadequate for their numbers and then 'Abdu'l-Bahá asked the governor that the family have a house apart. Mírzá Yáhyá and his family were invited to share the house. [CH59] See The Bahá'í Faith in Turkey or Essays and Notes on Babi and Bahá'í History Chapter 4 by John Walbridge.	Istanbul (Constantinople); Turkey	Bahaullah, Life of; Bahaullah, Banishment of; Mirza Yahya (Subh-i-Azal)
1863 16 Aug - 1 Dec	Bahá'u'lláh in Constantinople "spot that art situate on the shores of the two seas" [KA217] Upon arrival He and His family were driven to the residence of Shamsi Big near the Sharif Mosque. They stayed here about one month. His companions were given accommodation elsewhere in the city. [BKG197, 204; GPB157–61, HDBFXXVIII] See BKG197–204 for an account of Bahá'u'lláh's stay. His arrival in Constantinople and stay of about 5 years marked the first time in history that a Manifestation of God had set foot in the European continent. [Message from the Universal House of Justice dated 2 June 1982 addressed To the Friends gathered at the International Conference in Dublin.] Among the works Bahá'u'lláh revealed in Constantinople was Mathnaví-i-Mubárak. [RB2:29–54]	Istanbul (Constantinople); Edirne (Adrianople); Turkey	Bahaullah, Life of; Bahaullah, Banishment of; Mathnaviyi-i Mubarak; Shamsi Big; Mirza Yahya (Subh-i-Azal); Sultan Abdul-Aziz; Lawh-i-Abdul-Aziz-Va-Vukala; Grand Viziers; Bahaullah, Basic timeline; - Basic timeline, Expanded; Bahaullah, Writings of
1863. 16 Aug -16 Sep	Bahá'u'lláh was resident in the House of Shamsí Big near the mosque of Khirqiu-i-Sharifh. During this period He revealed: The Subhánika-Yá-Hú (Tablet of the Bell). [BKG206; BW14:632; RB2:18] See SDH41-43 for the story of Hájí Mirzá Haydar-'Alí and the use of this tablet during his imprisonment in Egypt. He also revealed the Lawh-i-'Abdu'l-'Aziz Va-Vukalá. [BW19p583]	Istanbul (Constantinople); Turkey; Egypt	Bahaullah, Writings of; Lawh-i-Naqus (Tablet of the Bell); Haji Mirza Haydar-Ali; Bab, Declaration of; Bahaullah, Life of; Bahaullah, Writings of
1863. 1 Dec	Bahá'u'lláh and His companions left Constantinople for Adrianople. Carriages, wagons and pack animals were provided as well as ox-carts for their possessions. [BKG204; GPB161; RB2:427; ALM22] His departure has been described by Shoghi Effendi as the event that "closes the opening scene of one of the most dramatic episodes in the ministry of Bahá'u'lláh". [GPB162] The journey took twelve days and they passed through the following villages en route: [BKG204; GPB161; The Bahá'í Faith 1844-1953 :Information Statistical & Comparative p43] Kúchik-Chakmachih Three hours from Constantinople - spent one night [N7N21] Buyúk-Chakmachih Arrived about noon. [N&N23] Picture of the bridge at Buyúk-Chakmachih (Büyükçekmece) which Bahá’u’lláh and His companions crossed on their way from Constantinople to Adrianople. Map. Salvarí The procession left at midnight in the pouring rain and intense cold. Birkás Bábás Bábá-Iskí See BKG204–5, GPB161 and RB2:62 for the rigours of the journey. The winter was extremely cold and the travellers were not clad for freezing weather.	Istanbul (Constantinople); Edirne (Adrianople); Turkey	Bahaullah, Life of; Bahaullah, Banishment of; Winter; Bahaullah, Basic timeline; - Basic timeline, Expanded
1863. 12 Dec	Bahá'u'lláh in Adrianople Bahá'u'lláh and His companions arrived in Adrianople (the "remote prison") ("The Land of Mystery") (GPB174). It would be here where the sun of His revelation would ascend to its zenith, where He proclaimed the Message of His revelation to the whole world. [BKG206; GPB161; RB2:62] Picture. This was the furthest point from His native land that Bahá'u'lláh reached and the first time in known history that a Manifestation of God had lived on the European continent. [BKG217] See BKG218–19, 221–2; GPB161–2 and MRHK179–96 for a description of the houses Bahá'u'lláh lived in during this period. See BKG219–20 for the hardships of the first winter. "at a time when the forces of schism had rent asunder the ties that united the little band of exiles which had settled in Adrianople and whose fortunes seemed then to have sunk to their lowest ebb!" [BW5p175]	Edirne (Adrianople); Turkey; Europe	Bahaullah, Life of; Bahaullah, Houses of; Bahaullah, Banishment of; Firsts, Other; Bahaullah, Basic timeline; - Basic timeline, Expanded; Land of Mystery
1864 (or early in the sojourn in Edirne)	‘Abdu'l-Bahá wrote the Sharh-i Kuntu Kanzan Makhfiyan, the commentary on the well-known Islamic tradition ‘I was a Hidden Treasure …' for ‘Alí Shawkat Páshá. See Commentary on the Islamic Tradition "I Was a Hidden Treasure..." by Abdu'l-Bahá translated by Moojan Momen. In the article, he refers to another provisional translation done by Baharieh Ma'ani in collaboration with Hooper Dunbar. See 'Abdu'l-Bahá's Response to the Doctrine of the Unity of Existence by Keven Brown Fourth Section. See as well BNE52. Here, 'Abdu'l-Bahá is described as "about fifteen or sixteen years of age". Mention of this Tablet is made in Messages to Canada, p34-35, where, in a letter written on behalf of Shoghi Effendi, it is stated that the Tablet is about 50 pages in length and had been published in 'Abdu'l-Bahá's second volume of His Tablets published in Egypt. A Tablet of Baháʼuʼlláh, recently discovered by Necati Alkan and available in provisional translation by Adib Masumian, indicates that it was written during the sojourn in Edirne. The original text has been published in Safíniy-i-ʻIrfán, vol. 6, p. 10 (2003). In the Tablet Bahá'u'lláh says that Ali (Şevket/Shawkat) Pasha requested 'Abdu'l-Bahá to write His commentary "during the days of stopover/residence in the Land of Mystery" (dar ayyám-i tavaqquf dar Ard-i Sirr). And now concerning the extensive commentary on the Islamic tradition which begins, “I was a hidden treasure…” During the days of Our sojourn in the Land of Mystery, ʻAlí Páshá had asked the Most Mighty Branch of God—may My life be a sacrifice for the ground which His most pure footsteps have trodden—to provide a commentary on this hadith. This He did in accordance with the exigencies of the time, and His purpose was that all may benefit from it… As per a 1995 article prepared for The Bahá'í Encyclopedia, it was previously believed that 'Abdu'l-Bahá was 17 years old at the time of writing, if so, this would have dated the Tablet at about 1861. Given that this new evidence proves that it was written in Edirne, He would have been 19 years old but more probably in his early twenties. [Thanks to Necati Alkan for providing this correction and to Adib Masumian for doing the translation at his request.] iiiii	Edirne (Adrianople); Turkey	Abdul-Baha, Writings and talks of; Abdul-Baha, Life of; Sharh-i Kuntu Kanzan Makhfiyan (Commentary on the tradition of the Hidden Treasure); Commentaries; Hadith; Islam; Hidden Treasure (Hadith); Philosophy; Ali Shawkat Pasha; Bahaullah, Life of; Abdul-Baha, Basic timeline; - Basic timeline, Expanded; Necati Alkan; Adib Masumian
1864. (between Jun and Oct)	Bahá'u'lláh and His family moved to the house of Amru'lláh (The Cause of God) located to the north of the Mosque of Sultán Salím and close to it. They occupied the upper floor, Mírzá Muhammad-Qulí and his family the middle one and some of the attendants were housed on the ground floor. Other houses were found in the same quarter, one for Áqáy-i-Kalím and his family and one for Mírzá Yahyá and his. [BKG221, ALM35] Picture - The Mosque of Sultan Salim. Picture - The interior of the mosque. Picture - The interior of the mosque. It was while they were in this house that Mírzá Yahyá, a discontent since the early days in Baghdad, began to rebel more openly with support from Siyyid Muhammad-i-Isfahani. It was the "first major internal convulsion which seized a newly re-arisen community and which threatened to cause an irreparable breach in the ranks of its members". Bahá'u'lláh designated this period and the time following as Ayyám-i-Shidád (Days of Stress) . [BKG223-233; GPB163]	Edirne (Adrianople); Turkey	House of Amrullah; Bahaullah, Houses of; Bahaullah, Life of
1864. c. During time in Adrianople	At some point near the end of His life the Báb had consigned His remaining papers, His seal, His qalam-dán (pencil-box) and His last Tablets to Mírzá 'Abdu'l-Karím Qazvíní with instructions to deliver them to Mírzá Husayn-'Alí Núrí should something happen to Himself. In His last Tablets, Mírzá Husayn-'Alí Núrí was referred to again and again as "Him Whom God shall make Manifest" also, He was referred to as "Bahá'u'lláh". Mírzá 'Abdu'l-Karím Qazvíní fulfilled this trust and these items remained in the possession of Bahá'u'lláh until the days of Adrianople. When Mírzá Yáhyá asked permission to see these articles Bahá'u'lláh consented but they were never returned. Yahyá kept these items as a support of his claim to leadership asserting that the Báb had given them to him. [CH49]	Edirne (Adrianople); Turkey	Bab, Life of; Bahaullah, Life of; Bab, Writings of; Mirza Abdul-Karim Qazvini; Mirza Yahya (Subh-i-Azal); Box with writings; Boxes; Relics; Missing, lost or destroyed Writings
1864. Dec	Death of Governor Sulaymán Páshá of Adrianople. He was succeeded by ‘Árif Páshá, who was not well-disposed to Bahá'u'lláh and His followers. [BBR487]	Edirne (Adrianople); Turkey	Governors; Sulayman Pasha; Arif Pasha; Bahaullah, Life of
1865. c. 1865	Bahá'u'lláh revealed the Arabic Tablet of Ahmad (Lawh-i-Ahmad) for Ahmad, a believer from Yazd. [RB2:107] The Tablet may have been revealed as early as 1864. See RB2:107–66 for the story of Ahmad. He had walked from Baghdad to Constantinople, a distance of 1,600km on his way to visit Bahá'u'lláh in Adrianople. He was some 220km away when he received the Tablet. Upon reading it he understood that Bahá'u'lláh wanted him to proclaim that Bahá'u'lláh was the promised successor to the Báb and so he immediately started his journey to Persia, a 3,200km trip. See Bahá'í News No 432 March 1967 pg 1 for A Flame of Fire: The Story of the Tablet of Ahmad by A.Q. Faizi. Part 2 of the story can be found in the April 1967 edition. Alternatively see Blogspot and Bahá'í Library. The Ocean of His Words by John Hatcher deals with this Tablet in chapter7. See RB2:119–26 for an analysis of the Tablet. Shoghi Effendi states that the Tablet has a special potency and significance. [DG60] See "Ahmad, The Flame of Fire" by Darius Shahrokh. See Commentaries on Three Major Tablets by John Kolstoe pages 1-86. See Learn Well This Tablet by H. Richard Gurninsky, published by George Ronald Publisher, Oxford, 2000. See the website. See YouTube On the Tablet of Ahmad by Richard Gurinsky.	Edirne (Adrianople); Turkey; Yazd; Iran	Bahaullah, Writings of; Bahaullah, Life of; Lawh-i-Ahmad (Tablet of Ahmad; Lawh-i-Ahmad (Tablet of Ahmad (Arabic)); Ahmad of Yazd; Bahaullah, Basic timeline; - Basic timeline, Expanded
1866. 22 Feb	Nabil Zarandi received a letter from Bahá'u'lláh giving him permission to proclaim the new religion openly and to reveal what he had witnessed in Baghdad of the actions of Azal and Siyyid Muhammad Isfahani. Prior to this time he had been asked to conceal this information. Almost all of the Bábís in Tehran became Bahá'ís upon hearing this news. [BCI1p14] At this time number of Bahá'ís in Tehran was constantly being supplemented by those who had fled the persecution in their home towns. [BC1p15]	Tihran; Iran	Bahaullah, Life of; Nabil-i-Azam; Mirza Yahya (Subh-i-Azal); Siyyid Muhammad-i-Isfahani
1866 c. Mar	The Most Great Separation Mírzá Yáhyá's behaviour could no longer be tolerated or concealed. Bahá'u'lláh revealed the Súriy-i-Amr (Súrih of Command) as a direct order to him. [CH60, 83, CB84; GBP166; BKG223-245] This was the formal announcement to the nominee of the Báb of the station of ‘Him Whom God shall make manifest' and a summons for him to pay allegiance to His Cause. [CB83–4; RB2:161] It should be noted that the Báb never appointed a successor or an interpreter. Shoghi Effendi refers to him as the “titular head” and “a mere figurehead”. [GPB90] Bahá'u'lláh Himself conceived of the plan to elevate Yáhyá's status in the eyes of the public to divert attention from Himself. [TN37; RoB1p53-54] See [RoB2p241-242] for the story of the nightingale and the crow. See [UD631n] for information in his titles. See as well the memorandum from the Research Department to the Uniververal House of Justice regarding the appointment of Azal and his titles. Bahá'u'lláh directed his amanuensis to take the Tablet to Mírzá Yáhyá. Upon receipt he became very angry and a "jealous fire consumed him". He responded, after a requested day's respite, by claiming that he was the recipient of a divine revelation and all must turn to him. [CH60, BKG230; CB84; GPB166–7; RB2:162] Shoghi Effendi described this event as "one of the darkest dates in Bahá'í history and was the signal for the open and final rupture between Bahá'u'lláh and Mírzá Yahyá. [GPB167] The announcement that Bahá'u'lláh was the Promised One spread quickly to Iraq and to Persia. The followers were happy for the clarification and glad to be rid of Yáhyá. Only the express command of Bahá'u'lláh prevented them from ridding the world of such nefarious traitor. [CH61] It is believed that Yáhyá's conduct and accusations precipitated the next exile. [CH61]	Edirne (Adrianople); Turkey	Bahaullah, Life of; Bahaullah, Banishment of; Suriy-i-Amr (Surih of Command); Tablet of the Nightingale and the Owl; Mirza Yahya (Subh-i-Azal); Most Great Separation; Firsts, other; Bahaullah, Writings of; Bahaullah, Basic timeline; - Basic timeline, Expanded
1866. 10 Mar	Bahá'u'lláh and His family withdrew from the house of Amru'lláh, the residence shared with the exiles, and went to the house of Ridá Big. [BKG230; GPB167; RB2:162] He stayed in this house for about one year. [GPB168] See BKG235 for a description of the house of Ridá Big. Bahá'u'lláh went into isolation for two months. He ordered that all of the family's goods should be divided. He even hed delivered to him certain relics he had long coveted such as the seals, rings and manuscripts in the handwriting of the Báb. The companions were to choose between Himself and Azal. This has become known as the ‘Most Great Separation'. [BBRSM67; BKG230–2; GPB167–8; RB2:162] See BKG231–2, GPB167 and RB2:163 for the effect of this. See BBRSM59–60 for a description of Azal's leadership. The continued efforts of Mírzá Yahyá and Siyyid Muhammad sullied the reputation of Bahá'u'lláh in Adrianople and in the capital. In addition, temporary beach had been made in the ranks of the supporters. [GPB170] Mírzá Yahyá sent messengers to Persia with false accounts of the events. He sent one of his wives to the authorities claiming that Bahá'u'lláh had deprived him of his fair share of the allowances. [BKG233] Photos of the ruins of the House of Ridá Big and the House of Amru'lláh. [BW5p587]	Edirne (Adrianople); Turkey	Bahaullah, Life of; Bahaullah, Banishment of; House of Amrullah; Rida Big; Mirza Yahya (Subh-i-Azal); Most Great Separation
1867. c. Mar	Bahá'u'lláh moved back to the now empty house of Amru'lláh. [GPB168] He stayed for about three months. [GPB168] BKG239 says that within six months of Bahá'u'lláh's return to the house the owner sold it.	Edirne (Adrianople); Turkey	Bahaullah, Life of; Bahaullah, Houses of; House of Amrullah
1867. c. Jun (or later)	Bahá'u'lláh rented the house of ‘Izzat Áqá where He and His family lived until their departure from Adrianople. [BKG239; GPB168; ALM39] "The remaining months in the house of Izzat Aqa constituted the most fecund period in the whole course of the ministry of Bahá'u'lláh. Tablets and verses flowed continuously from his pen and His tongue." [ALM42] See BKG241 for a description of this house. Picture.	Edirne (Adrianople); Turkey	Bahaullah, Houses of; Bahaullah, Life of; House of Izzat Aqa; Houses
1867. c. Aug	Bahá'u'lláh refused to draw the allowance granted Him by the Ottoman government. [RB2:327] Mírzá Yahyá had twice petitioned the government to convince it that he ought to be the recipient of the allowance. [RB2:327] Bahá'u'lláh sold some of His belongings to provide the necessities for Himself and His dependents. [RB2:327]	Edirne (Adrianople); Turkey	Bahaullah, Life of; Ottoman government; Mirza Yahya (Subh-i-Azal)
1867 Sep	"The Most Great Idol" was cast out of the community. Mírzá Yahyá's henceman, Siyyíd Muhammad, convinced Yahyá to challenge Bahá'u'lláh to to face-to-face encounter in the mosque of Sultán Salím in a distant part of the city, believing that Bahá'u'lláh would not show. Bahá'u'lláh immediately set out to walk to the appointed mosque. Upon learning this Mírzá Yahyá postponed the interview for a day or two. Bahá'u'llah returned to His home and revealed a Tablet to be delivered to Siyyíd Muhammad when he produced a sealed note stating that should Mírzá Yahyá fail to appear at the trysting-place, he would produce a document refuting Yahyá's claims. Neither were forthcoming and the Tablet to Siyyid Muhammad remained undelivered. Prior to this the community had been divided however this incident firmly established His ascendency. The Covenant of the Báb had prevailed [GPB168-170] A period of prodigious activity ensued. Bahá'u'lláh later stated in the Lawh-i-Siraj, "In those days the equivalent of all that hath been sent down aforetime unto the Prophets hath been revealed." [GPB171] See The Azali-Bahai Crisis of September, 1867 by Juan Cole.	Edirne (Adrianople); Turkey	Bahaullah, Life of; Mirza Yahya (Subh-i-Azal); Siyyid Muhammad; Covenant-breakers
1867 Sep - Aug 1868	Bahá'u'lláh revealed the Kitáb-i-Badí‘, the Munájátháy-i-Síyám (Prayers for Fasting), the first Tablet to Napoleon III, the Lawh-i-Sultán written to Násiri'd-Dín Sháh, and the Súriy-i-Ra'ís. [BKG245; GBP172] The Súriy-i-Ra'ís was published in the Summons of the Lord of Hosts. See Wikipedia for a synopsis of this Tablet. See RB2:370–82 for details of the Kitáb-i-Badí'. Bahá'u'lláh revealed the Súriy-i-Ghusn (Tablet of the Branch) in which ‘Abdu'l-Bahá's future station was foreshadowed. [BBD218; BKG250; GPB177; GWB39] See RB2:338–9 for a description of the Tablet. It was probably about this time that the first Lawh-i-Salmán was revealed for Shaykh Salmán. [RoB2p281-290; Uplifting Words ]	Edirne (Adrianople); Turkey	Bahaullah, Writings of; Bahaullah, Life of; Tablets to kings and rulers; Kitab-i-Badi (Wondrous Book); Munajathay-i-Siyam (Prayers for Fasting); Prayer; Lawh-i-Napulyun (Tablet to Napoleon III); Napoleon III; Lawh-i-Sultan (Tablet to Nasirid-Din Shah); Nasirid-Din Shah; Suriy-i-Rais (Tablet to Sultan Ali Pasha); Ali Pasha; Suriy-i-Ghusn (Tablet of the Branch); Abdul-Baha, Life of; Firsts, Other; Bahaullah, Basic timeline; - Basic timeline, Expanded; Shaykh Salman; Lawh-i-Salman I
1867 Sep	Thinking that He will not accept, Mírzá Yahyá, prodded on by Mír Muhammad, challenged Bahá'u'lláh to a public confrontation in the mosque of Sultán Salím. In the end, it was Mírzá Yahyá who did not appear. [BKG239–41; GPB168–9; RB2:291–300, SDH22] The incident gained Bahá'u'lláh respect in the eyes of the people. [RB2:289] See [RB2:304] for a picture of the mosque.	Edirne (Adrianople); Turkey	Mirza Yahya (Subh-i-Azal); Mir Muhammad; Bahaullah, Life of; Confrontation; Mosques; Challenges
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
1868 – 1870	During this period Bahá'u'lláh revealed a number of Tablets to rulers including the Lawh-i-Ra'ís to `Alí Páshá, His second Tablet to Napoleon III and Tablets to Czar Alexander II, Queen Victoria and Pope Pius IX. [BBD13] The writings of Bahá’u’lláh during this period, as we survey the vast field which they embrace, seem to fall into three distinct categories. The first comprises those writings which constitute the sequel to the proclamation of His Mission in Adrianople. The second includes the laws and ordinances of His Dispensation, which, for the most part, have been recorded in the Kitáb-i-Aqdas, His Most Holy Book. To the third must be assigned those Tablets which partly enunciate and partly reaffirm the fundamental tenets and principles underlying that Dispensation. [GPB205-206] See Wikipedia for a synopsis of Law-i-Ra'ís.. The Súriy-i-Haykal (Súrih of the Temple) was also revealed in Adrianople, and later recast after His arrival in `Akká. In this version He incorporated His messages addressed to individual potentates -- Pope Pius IX, Napoleon III, Czar Alexander II, Queen Victoria, and Násiri'd-Dín Sháh. Bahá'u'lláh instructed it to be written in the form of a pentacle, symbolizing the human temple. See the Introduction Summons of the Lord of Hosts pgi. See Napoleon III and Queen Victoria, Responses to the Tablets of Baha'u'llah written by/on behalf of the Universal House of Ousted 1997-11-06. An Introduction to the Súratu'l-Haykal (Discourse of The Temple) by Mohamad Ghasem Bayat. President Grant of the United States was in office when Bahá'u'lláh addressed a Tablet to the `Rulers of America and the Presidents of the Republics therein'. Copied below is a list of other heads of state of the Americas who were contemporary with Bahá'u'lláh in 1872-1873 as compiled by Bahá'í scholar Peter Terry. [BFA1:80N] Domingo Faustino Sarmiento, president of Argentina; John A. Macdonald, prime minister of Canada; Federico Errázuriz Zanartu, president of Chile; Eustorgio Salgar and Manuel Murillo Toro, presidents of Colombia; Tomás Guardia Gutiérrez, president of Costa Rica; Buenaventura Báez, president of the Dominican Republic; Gabriel García Moreno, president of Ecuador; Justo Rufino Barrios, president of Guatemala; Nissage Saget, president of Haiti; Benito Juárez and Sebastián Lerdo de Tejada, presidents of Mexico; José Vicente Cuadra, president of Nicaragua; Francisco Solano López, president of Paraguay; Manuel Pardo, president of Peru; Ulysses S. Grant, president of the United States of America; Lorenzo Batlle y Grau and Tomás Gomensoro, presidents of Uruguay; and Antonio Guzmán Blanco, president of Venezuela. ...some of the most celebrated passages of that Book (Kitáb-i-Aqdas) to the Chief Magistrates of the entire American continent, bidding them “bind with the hands of justice the broken,” and “crush the oppressor” with the “rod of the commandments” of their Lord. Unlike the kings of the earth whom He had so boldly condemned in that same Book, unlike the European Sovereigns whom He had either rebuked, warned or denounced, such as the French Emperor, the most powerful monarch of his time, the Conqueror of that monarch, the Heir of the Holy Roman Empire, and the Caliph of Islám, the Rulers of America were not only spared the ominous and emphatic warnings which He uttered against the crowned heads of the world, but were called upon to bring their corrective and healing influence to bear upon the injustices perpetrated by the tyrannical and the ungodly. [MA91]	Akka	Ali Pasha; Napoleon III; Pope Pius IX; Popes; Christianity; Queen Victoria; Alexander II; Suriy-i-Haykal (Surih of the Temple); Lawh-i-Napulyun (Tablet to Napoleon III); Lawh-i-Pap (Tablet to Pope Pius IX); Lawh-i-Malikih (Tablet to Queen Victoria); Lawh-i-Malik-i-Rus (Tablet to Alexander II); President Grant; Lawh-i-Rais (Tablet to Sultan Ali Pasha); Suriy-i-Haykal (Surih of the Temple); Tablets to Kings and rulers; Summons of the Lord of Hosts (book); Bahaullah, Life of; Bahaullah, Writings of; Bahaullah, Basic timeline; - Basic timeline, Expanded; Haykal and daira
1868. 26 Jul	Bahá'u'lláh was banished to 'Akká Sultán `Abdu'l-`Azíz, at the instigation of his Prime Minister, Ali Pasha, issued a firmán condemning Bahá'u'lláh to perpetual banishment. [BKG283–4; GPB179, 186; RB2:401–2] See RB2:402 for a list of those included in the edict. BKG261, GPB181 and RB2:403 indicate that it was not until the party reached Gallipoli that they were informed that their ultimate destination was `Akká. BBD40 says that it was because of the disloyal Mírzá Yahyá's plotting against Bahá`u`lláh that the Turkish authorities condemned Him to perpetual imprisonment in `Akká.	Edirne (Adrianople); Istanbul (Constantinople); Turkey; Baghdad; Iraq; Gallipoli; Akka	Bahaullah, Life of; Bahaullah, Banishment of; Sultan Abdul-Aziz; Khurshid Pasha; Firmans; Mirza Yahya (Subh-i-Azal); Bahaullah, Basic timeline; - Basic timeline, Expanded
1868. Aug	One morning without warning Bahá'u'lláh's house was surrounded by soldiers. The inhabitants were rounded up and taken to government headquarters. They were told to make ready for their departure for Gallipoli. [BKG255; GPB179; RB2:403] The party was given three days to prepare for the journey. It it had been rumoured that they were to be separated, Bahá'u'lláh to one place, 'Abdu'l-Bahá to another and the friends to still another place. [CH62] One of the companions, Karilá'í Ja'far was so grieved by the threatened separation that he attempted to kill himself. He was prevented from do so but was too ill to travel. Bahá'u'lláh refused to leave until the Governor in Adrianople made a promise to care for him until he was well enough to travel. He joined the friends in 'Akká forty days after their arrival. [CH62, RoB1p97-98] The Consuls of European powers offered assistance to Bahá'u'lláh and were prepared to ask the intervention of their governments. Bahá'u'lláh refused these offers. [BKG255, 257–8] Western accounts of this incident suggest that Bahá`u`lláh asked for such assistance. [BBR187–91] The next day the goods of the Bahá'ís were sold or auctioned for very low prices. [BKG255, 258] Group and individual photographs were taken of the Bahá'í and Azalí exiles in Adrianople, including one of Bahá'u'lláh.	Edirne (Adrianople); Turkey	Bahaullah, Life of; Bahaullah, Banishment of; Bahaullah, Basic timeline; - Basic timeline, Expanded
1868. 12 Aug	Bahá'u'lláh, His family and companions, escorted by a Turkish captain and a number of soldiers, set out for Gallipoli. The tablet, Súriy-i-Ra'is (The Epistle to the Chief) was revealed in Arabic in honour of Ḥájí Muḥammad Ismá‘íl-i-Káshání, entitled Dhabíḥ (Sacrifice) and Anís (Companion) by Bahá’u’lláh, and addresses ‘Álí Páshá, the Ottoman Prime Minister, referred to here as Ra’ís (Chief or Ruler). [BKG260; GPB180; RB2:409-417; BBS141; SLH141-149] En route they passed through the villages of Uzún-Kuprí and Káshánih before reaching Gallipoli after 4 days. [The Bahá'í Faith 1844-1953: Information Statistical & Comparative p44] N&N26 says the Lawh-i-Ra'ís (Tablet of Ra'ís) was revealed in Káshánih. This is incorrect; it should read the Súriy-i-Ra’ís. iiiii	Edirne (Adrianople); Kashani; Gallipoli; Turkey	Bahaullah, Life of; Bahaullah, Banishment of; Bahaullah, Writings of; Suriy-i-Rais (Tablet to Sultan Ali Pasha); Lawh-i-Rais (Tablet to Sultan Ali Pasha); Ali Pasha
1868. 15 Aug	The Bahá'ís imprisoned in Constantinople arrived in Gallipoli to be exiled with Bahá'u'lláh's party. [BKG260]	Gallipoli; Turkey	Bahaullah, Life of; Bahaullah, Banishment of
1868. 16 Aug	They arrived in Gallipoli on the fifth day. [BKG260] GPB180 says it was a four-day journey. CH62 says it took three days of travel by cart and wagon. They remained there for three nights. CH62 says they remained there for a week awaiting replies to telegrams that had been sent to Constantinople. [BKG263; GPB181] BKG261 says they were there for `a few days'.	Gallipoli; Turkey	Bahaullah, Life of; Bahaullah, Banishment of
1868. 21 Aug	Bahá'u'lláh and His companions left Gallipoli on an Austrian-Lloyd steamer. CH62 says it was a Turkish boat. [BKG263; GPB182; RB2:411] CH62 says it was a Turkish boat. There were 72 exiles, 10 soldiers and 2 officers. The journey took 11 days. [CH63] See BKG270 for map of the journey. Towards sunset the same day the steamer touched on Madellí and stoped for a few hours. It continued on to Smyrna the same night where they stayed for two days and left at night. [BKG264; N&N22]	Gallipoli; Madelli; Smyrna; Famagusta; Turkey; Cyprus	Bahaullah, Life of; Bahaullah, Banishment of; Ships; Mishkin-Qalam; Mirza Aliy-i-Sayyah-i-Maraghihi (Mulla Adi-Guzal); Aqa Abdul-Ghaffar; Aqa Muhammad-Baqir (Qahvih-chiy-i Mahallati); Mirza Yahya (Subh-i-Azal); Exile; Cyprus exiles; Bahaullah, Basic timeline; - Basic timeline, Expanded
1868. 22 Aug	Soon after sunrise the ship arrived at Smyrna. [BKG264] It stays for two days and left at night. [BKG264; GPB182; N&N22] The illness of Mírzá Áqáy-i-Káshání (Jináb-i-Muníb) necessitated his removal to the hospital. He died before 'Abdu'l-Bahá and Mírzá Musá could return to the ship. 'Abdu'l-Bahá maked arrangements with the local funeral director. They held a simple funeral and burial took place in Izmír. [CH65, BKG264–5; GPB182] This young and vibrant man had arrived in Baghdad before the exile and travelled with the party holding the bridle of the horse of Bahá'u'lláh the whole route, often with 'Abdu'l-Bahá on the other side. When the party reached Constantinople he was instructed to go on teaching trip to Persia and to Iraq, a long and an arduous tour. He rejoined the group in Adrianople just prior to the exile and he was in precarious condition but begged Bahá'u'lláh for permission to be included. It is reported in FAA21 that he died two or three days after the departure of the ship.	Izmir (Smyrna); Turkey	Bahaullah, Life of; Bahaullah, Banishment of; Mirza Aqay-i-Kashani
1868. 23 Aug	The steamer left Smyrna at night for Alexandria, which she gained on the morning two days later. [BKG265]	Izmir (Smyrna); Turkey; Alexandria; Egypt	Bahaullah, Life of; Bahaullah, Banishment of; Ships
1868 26 - 27 Aug	The steamer carrying Bahá'u'lláh and His companions docked at Alexandria, early in the morning. [BKG267-2368; RB3:6] The exiles changed ships, again onto an Austrian-Lloyd ship. [BKG265] Several exiles went ashore to make purchases. One passed by the prison house where Nabil-i Aʿẓam had been detained. Nabíl, watching from the roof of his prison cell, recognized one of the companions of Bahá'u'lláh. [CH65, BKG265, 267; RB3:6] Nabíl and Fáris Effendi, a Christian Syrian doctor who had been imprisoned for the non-payment of debt wrote and who had just recently become a Bahá'í, wrote letters to Bahá'u'lláh which were delivered by a Christian youth. The youth returned with a Tablet from Bahá'u'lláh and gifts from `Abdu'l-Bahá and Mírzá Mihdí. [BKG267–8; RB3:6–7] It is believed that Faris Effendi was the first Christian to have embraced the Bahá'í Faith. Shortly after His arrival in Akka, Bahá'u'lláh wrote a tablet to Raḍa’r-Rúḥ, a believer from Mashad. In the tablet, Bahá'u'lláh told Raḍa’r-Rúḥ that, while waiting to set sail from the port in Alexandria, He was given a letter by a messenger, which was from a Christian physician known as Faris, who was imprisoned in Alexandria with Nabil-i-Azam. In this letter, Faris declared his belief in Bahá'u'lláh. Bahá'u'lláh expresses to Raḍa’r-Rúḥ how thrilled he was to receive this moving declaration from Faris. The Tablet to Rada'r-Rúh has been translated by Nosratollah Mohammadhosseini. The ship bearing Bahá'u'lláh and the exiles left Alexandria for Port Said. [BKG268] See the story in complete detail written by Christopher Buck serialized on Bahá'í Teachings. The first instalment is called The First Christian to Become a Baha’i. The second is titled Baha’u’llah’s Welcome to the First Christian Baha’i. The third - The First Christian Baha’i, and His Letter to Baha’u’llah. The fourth - Baha’u’llah Replies to the First Christian Baha’i—and to All Christians. And the fifth and final instalment - Baha’u’llah’s Most Holy Tablet—to the Christians. After his release Nabil travelled to Cyprus and Beirut and then joined the Bahá'u'lláh's exiled community in Akka in late October of 1969. He spent the last two decades of his life in that area. [“Nabil-e aʿzam Zaranadi, Mollā Mohammad,” by Vahid Rafati, Encyclopædia Iranica]	Alexandria; Egypt	Bahaullah, Life of; Bahaullah, Banishment of; Nabil-i-Azam; Gifts; Ships; Faris Effendi; Bahaullah, Writings of
1868. 29 Aug	In the morning the ship arrived in Port Said. At nightfall it traveled on to Jaffa. [BKG268]	Port Said; Jaffa; Israel	Bahaullah, Life of; Bahaullah, Banishment of; Ships
1868. 30 Aug	The ship arrived at Jaffa at sunset. At midnight the ship left for Haifa. [BKG168]	Jaffa; Haifa; Israel	Bahaullah, Life of; Bahaullah, Banishment of; Ships
1868. 31 Aug	The ship arrived in Haifa in the early morning. [BKG269; GPB182; RB3:11] Bahá'u'lláh and His companions — 70 in all — disembarked and were taken ashore in sailing boats. [RB3:11] One of the Bahá'ís, Áqá `Abdu'l-Ghaffár, one of the four companions of Bahá'u'lláh condemned to share the exile of Mírzá Yahyá, threw himself into the sea when he learned he was to be separated from Bahá'u'lláh. [BKG269; GPB182] A few hours later Bahá'u'lláh's party was put aboard a sailing vessel and taken to `Akká. [RB3:12] Mírzá Yahyá and the four Bahá'ís arrested at Constantinople, including Mishkín-Qalam, were sent on to Famagusta in Cyprus. [BKG268; GPB179] See also The Cyprus Exiles by Moojan Momen. See photo of the sea gate by which the exiles entered the citadel. See CH66 for Bahíyyih Khánum's account of the journey. The exiles landed in `Akká and began a confinement in the citadel that was to last two years, two months and five days. [CH67, BBR205; BKG169; DH12; RB3:11] Photo of the citadel. See BKG277–9 for a list of the exiles. Two others joined them immediately after arrival. [BBR205] See BR205–6 for `Abdu'l-Bahá's account of the journey of exile. See RB32:2 and RB3:21 for prophecies regarding Bahá'u'lláh's exile to `Akká. See DH17–24 for a history of `Akká before the arrival of Bahá'u'lláh. See DH26–8 and GPB186–7 for a description of the exiles' walk to the prison. See GPB186–7 for Bahá'u'lláh's description of the citadel and the conditions there on His arrival. See BKG275–7 for Áqá Ridá's description of the citadel and the conditions there. See DH30–1 for a description of the citadel building and the accommodation used by Bahá'u'lláh. The first night the exiles were refused both food and drink. [GPB187] Afterwards each prisoner was allocated three loaves of stale black bread as a daily food ration plus filthy water. [GBP187] Within two days all fell ill with typhoid but for two, 'Abdu'l-Bahá and another man who was able to help Him nurse and care for the others. [CH234] Three of the exiles died soon after arrival. Soon after their death, Bahá'u'lláh revealed the Lawh-i-Ra'ís, the second Tablet to `Alí Páshá. [BKG283; GPB187; RB3:20, 34] See BKG317–21 and CH250–1 for the story of the Azalís who were confined to `Akká with the exiles. See BBRSM69–70 for details on the system of communications used between the Holy Land and the Bahá'í communities. At first the Governor was disinclined to relax the strict rules of the exiles but eventually allowed Mírzá Ja'far to go into town, accompanied by a soldier, to purchase food. 'Abdu'l-Bahá had sent Mírzá 'Abdu'l-Ahad ahead sometime before with instructions to open a shop. It was six months before the exiles could make contact with him. During this time a Greek, Dr. Petro, became a friend and, after having made investigations, assured the Governor that the exiles were not criminals. [CH67] The King of Martyrs and his brother The Beloved of Martyrs were the first to make contact with the exiles by telegraph. They were able to provide much need assistance. [CH67] After the restrictions had been relaxed somewhat Shaykh Salmán was able to function as a courier carrying Tablets and letters to and from Persia. When he was arrested in Aleppo, carrying a most important supplication from a friend in Persia to Bahá'u'lláh, he swallowed the letter to avoid detection. [CH67-68]	Haifa; Famagusta; Akka; Israel; Cyprus	Bahaullah, Life of; Bahaullah, Banishment of; Mishkin-Qalam; Aqa Abdul-Ghaffar; Mirza Jafar; Citadel; Prophecies; Cyprus exiles; Exile; Firsts, Other; Bahaullah, Basic timeline; - Basic timeline, Expanded; - Bahai World Centre buildings, monuments and gardens; World Centre
1868. 3 Sep	The firmán of the Sultán `Abdu'l-`Azíz condemning Bahá'u'lláh to life imprisonment was read out in the Mosque of Al-Jazzár. [BKG284–5; GPB186; RB3:18] See CH64, BKG283–4, 286; GBP186, RB2:402 and RB3:18 for the terms of the edict. They were labelled as malefactors, sowers of sedition, hardened criminals, enemies of the pure religion of God and of man. The faithful were commanded to shun these outcasts. All of those that did a disservice to the captives might flatter themselves that they "did service to God". See RB3:18–19 for `Abdu'l-Bahá's response. See BKG283–8, RB3:19-20 for conditions of life in the barracks. The local authorities and the clerics did their part to stir up the populus against the exiles. See DH197 and CH239-242 for the story of a man who made an attempt on the life of Bahá'u'lláh. From this time forward Bahá'u'lláh met only with His followers.	Akka; Israel	Bahaullah, Life of; Bahaullah, Banishment of; Firmans; Mosque of Al-Jazzar
1868 30 Oct	Christoph Hoffman, founder of the Templers, and Georg David Hardegg, his principal lieutenant, landed in Haifa to gather the Children of God in Jerusalem in preparation for the Second Coming of Christ. Hardegg remained in Haifa to head the Tempelgesellschaft while Hoffman went to Jaffa in 1869 to found a school and a hospital there. [BBD224; BBR204, 2, 15–16; DH133, SBBH1p215-218] The colony on Mount Carmel was composed of a few dozen Templer families from Württemberg (S. Germany) and they were joined by kindred families of German origin from southern Russia and by some who had emigrated to America and become citizens, mainly from New York state. [Tablet to Hardegg (Lawh-i-Hirtík): A Tablet of Bahá'u'lláh to the Templer Leader Georg David Hardegg by Stephen Lambden and Kamran Ekbal, A Tablet of Bahā'-Allāh to Georg David Hardegg, the Lawḥ-i Hartīk by Stephen Lambden] DH139 and GPB277 say this was 1863. See BBR215–18 for the relationship between Bahá'u'lláh and the Templers. A tablet addressed to Georg David Hardegg, Lawh-i-Hirtik, contained the proclamation of Bahá'u'lláh as the Promised One and the return of the Father. He also was warned not to make the same errors of the Pharisees who neglected the validity of Christ's own claims. Bahá'u'lláh stayed in the houses of the colony several times. [BBR234] Palestine was a neglected outpost of the Ottoman Empire when the Templers first settled in Haifa. Other settlements were soon founded in Jaffa (1869), Sarona (1871) and Jerusalem (1873) and, a generation later Wilhelma (1902), Bethlehem (1906) and, but a splinter group in Waldheim (1907). From initially hard beginnings, these communities went on to build the foundations for success: farms, flourmills, workshops, factories, shops, banks, hotels, hospitals, schools and even roads. Haifa was the largest Templer settlement. To this day, its main road is said to be the most magnificent in Israel. The Templers flourished in Palestine for nearly 80 years; they even survived the British occupation during World War I when many Templers were deported and interned in Egypt. Palestine was a British Mandated Territory from 1923 until 1948. Great Britain’s entry into World War II signalled the end for the Templers in Palestine. The settlements of Wilhelma, Sarona, Betlehem and Waldheim were turned into internment camps, housing close to 2,000 people. In 1941, a large number of Templers (536) was deported to Australia along with 129 other German nationals. The last remaining Templers were expelled in 1948 when the State of Israel was established. [TSA website] See BBR236–9 for articles written about the Bahá'ís by Templers. See Der Herr ist Nahe: The Lord is Near: The Divine Mystery of the Transformation of Mt. Carmel by Harry Liedtke.	Haifa; Jaffa; Israel; Palestine	Christoph Hoffman; Georg David Hardegg; Templer colony; Bahaullah, Life of; Lawh-i-Hirtik (Tablet to Hardegg); Interfaith dialogue; Christianity; Prophecies; History (general)
1869 (In the year)	Franz Josef, Emperor of Austria and King of Hungary, made a pilgrimage to Jerusalem but failed to enquire after Bahá'u'lláh. [KAN116]	Jerusalem; Israel; Hungary	Franz Josef; Bahaullah, Life of; Tablets to kings and rulers
1870 Oct	Bahá'u'lláh was moved to the house of Malik in the Fákhúrah quarter, in the western part of `Akká. [BBRXXIX, 209; BKG315; GPB189; RB3:221] Bahá'u'lláh's occupation of this house lasted three months. BBR209–10; BKG315; GPB189] This occurred approximately four months after the death of the Purest Branch. [BKG315; GPB189; RB3:221] The movement of troops required the use of the barracks and the prisoners were shifted to alternative accommodations. 'Abdu'l-Bahá rented a caravanserai (Khán-i-Avamíd) and had it renovated so that it was habitable and ready to accommodate Bahá’í pilgrims when they start arriving. [BKG315; RB3:221; 'Abdu'l-Bahá in Egypt p78] See PG121 where 'Abdu'l-Bahá describes the first seven years of confinement in 'Akká.	Akka	Bahaullah, Life of; Bahaullah, Houses of; House of Malik
1871 c. Jan	Bahá'u'lláh was moved to the house of Khavvám, across the street from the house of Malik. [BBR209–10; BKG315; GPB189] His occupation of this house lasted a few months. [BKG319]	Akka	Bahaullah, Life of; Bahaullah, Houses of; House of Khavvam; House of Malik
1871. End of the year	Bahá'u'lláh revealed the Lawh-i-Qad Ihtaraqa'l-Mukhlisun (Fire Tablet) while living in the house of Udi Khammer. It was revealed in answer to a letter from one of His devoted followers in Persia, Haji Siyyid Alí-Akbar-i-Dahájí. In a passage, as yet untranslated, addressed to the uncle of Haji Siyyid 'Ali-Akbar, Bahá'u'lláh stated that He revealed the Fire Tablet for the nephew so that it might create in him feelings of joy as well as igniting in his heart the fire of the love of God. It was revealed at a time when great afflictions and sorrows had surrounded Bahá'u'lláh as a result of the hostility, betrayal and acts of infamy perpetrated by those few individuals who had once claimed to be the helpers of the Cause of God. [BKG321–2; RB3:226–31] See RoB2 p.274-275 for a description of Siyyid Alí-Akbar-i-Dahájí. For more information see Tablet Study Outline by Jonah Winters.	Akka	Lawh-i-Qad-Ihtaraqal-Mukhlisun (Fire Tablet); Haji Siyyid Ali-Akbar-i-Dahaji; Bahaullah, Writings of; Bahaullah, Life of; Bahaullah, Basic timeline; - Basic timeline, Expanded
1872. 22 Jan	Three Azalís were 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 were 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] The Lawh-i Istintaq (“Tablet of the Interrogation”) was revealed.	Akka	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
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.	Akka	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
1873 (Latter part of the year)	The existence of the Kitáb-i-Aqdas was made known to the Bahá'ís. [SA248]	Akka	Kitab-i-Aqdas (Most Holy Book); Bahaullah, Writings of; Bahaullah, Life of
1875 (In the year)	`Abdu'l-Bahá rented a small garden near `Akká for Bahá'u'lláh's use. [BBD196–7; DH95] See DH95 for its situation. This garden on the river Na`mayn was later named Ridván by Bahá'u'lláh. [DH95]	Akka	Ridvan Garden; Abdul-Baha, Life of; Bahaullah, Life of; Gardens
1877. Jun	Possibly the first visit of Bahá'u'lláh to the Ridván Garden outside `Akká. [BBD196–7; DH95; GPB193] See DH95–101 for a description of the garden and Bahá'u'lláh's use of it. See CH96–8 for Túbá Khánum's description of the garden. See RoB4p15 for the Tablet He revealed. Adib Taherzadeh made the following comment: "A Tablet of Bahá'u'lláh revealed there and translated into English hangs on the wall of that room today. Its perusal enables the reader to see how much Bahá'u'lláh enjoyed the Garden and how much He loved the beauty of nature. ... Rádíyih, who is mentioned in this Tablet, was a sister of Munírih Khánum, the wife of 'Abdu'l-Bahá. The dinner was given on behalf of her husband who was not present at the time. He was her cousin Siyyid 'Alí, the only son of Mírzá Hádí, a distinguished Bábí, and the illustrious Shams-i-Duhá." (More about Shams-i-Duhá can be found in Memorials of the Faithful p175. The Tablet can also be found on Bahai-Library where it was named Tablet of the Garden of Ridván (Lawh-i-Bágh-i-Ridván). Note that the name was not applied to this Tablet in RoB4p15-16 from where it was copied. The gathering in the Ridván Garden was held in honour of Siyyid Àlí, son of Mírzá Hádí and Shams-i-Duhá. He was not in attendance but was represented by his wife, Rádíyih.	Akka	Ridvan Garden; Bahaullah, Life of; Gardens; Firsts, Other; - Bahai World Centre buildings, monuments and gardens; World Centre; Bahaullah, Writings of; Radiyih (sister of Munirih Khanum)
1877. 3–10 Jun	Bahá'u'lláh took up residence at Mazra`ih. [BBD154] It took the repeated pleadings of Shaykh `Alíy-i-Mírí, the Muftí of `Akká, to persuade Him to go. [BBD 154; BKG358–9; GPB192–3] See BKG359 and DH89 for a description. Bahá'u'lláh resided there for two years with some members of His family while `Abdu'l-Bahá, the Greatest Holy Leaf and Navváb continued to live in the House of `Abbúd. [BBD13, 106; DH89–90] See CH136 for the reason why `Abdu'l-Bahá did not live at Mazra`ih. Also see DH8994.	Akka	House of Bahaullah (Mazraih); Bahaullah, Houses of; Bahaullah, Life of; Shaykh Aliy-i-Miri (Mufti of Akka); Bahiyyih Khanum (Greatest Holy Leaf); Navvab (Asiyih Khanum); Bahaullah, Basic timeline; - Basic timeline, Expanded; - Bahai World Centre buildings, monuments and gardens; World Centre
1879 (In the year)	`Abdu'l-Bahá traveled to Beirut at the invitation of Midhat Páshá, the Válí of Syria. [BKG378] `Abdu'l-Bahá was still officially a prisoner of the Ottoman Empire. BKG379] Bahá'u'lláh revealed a Tablet marking the occasion. [BKG378–9; GPB243; TB227–8] Among the important figures `Abdu'l-Bahá met in Beirut were Midhat Páshá and Shaykh Muhammad `Abduh, the future Grand Muftí of Egypt. [BKG379]	Beirut; Lebanon; Egypt	Midhat Pasha; Muhammad Abduh; Lawh-i-Ard-i-Ba (Tablet of the Land of Ba); Bahaullah, Writings of; Bahaullah, Life of
1880. 18 or 19 Jun	Bahá'u'lláh visited the Druze village of Yirkih (Yerka). `Abdu'l-Bahá joined Him for the last four nights. [DH123] See DH123 for other Druze villages visited by Bahá'u'lláh.	Yirkih (Yerka); Palestine	Bahaullah, Life of; Abdul-Baha, Life of; Druze
1883. Aug	Bahá'u'lláh travelled to Haifa on the second of four known visits (His first is His brief stop there before travelling to Akká in 1868). This second visit lasted at least three weeks. [BBD94; DH109; GPB194] He stayed in Bayt-i-Fanduq, a house in the German Templar colony, that had served as a guest house, part of which stands today. The building was located at the northeast corner of Meir Rutberg and Yafo Street. [BKG373–4; BPP173; DH10: During this visit Bahá'u'lláh referred to Mount Carmel as the 'Moutain of God': For a few days the Mountain of God became the seat of the Temple and this is the Station which had been mentioned in the past Books. The voice of the Spirit (Jesus Christ) had been raised in this place and al the other Prophets have told of this Station. This is the mountain of God. [Journey to the Mountain p17]	Haifa; Mount Carmel	Templer colony; Bayt-i-Fanduq; Bahaullah, Life of
1887. 13 Apr	The first mention of the concept of `Hand of the Cause' in Bahá'u'lláh's writings is within a Tablet revealed in honour of Ibn-i-Asdaq. [BBD115; EB173]		Ibn-i-Asdaq (Mirza Ali-Muhammad); Hands of the Cause; Hands of the Cause, Institution; Hands of the Cause, Appointments; Hands appointed by Bahaullah; Firsts, Other; Bahaullah, Writings of; Bahaullah, Life of; Appointed arm
1890 c.	E. G. Browne was in `Akká. Bahá'u'lláh was staying in the Templer colony in Haifa when he arrived. [BBR253]	Akka; Haifa	Edward Granville Browne; Templer colony; Bahaullah, Life of
1890. 1 Apr	Bahá'u'lláh visited Haifa for a third time. He spent about two weeks there on this visit. [BBD94; BPP173; DH109; GPB194; RB4:351] He first stayed near Bayt-i-Zahlán, near the town. [BKG374] He then moved to Oliphant House in the German colony. His tent was pitched on a piece of land opposite (currently on Ben Gurion 6). The plot upon which the tent of Bahá’u’lláh was pitched, is now a centre for soldiers named General Pierre Koenig Soldier Centre. [BKG374; BPP173] A photo of the Oliphant House as it stands today.	Haifa	Templer colony; Bahaullah, Life of; Oliphant House; Bayt-i-Zahlan; Tents
1890. 15–20 Apr	E. G. Browne was granted four successive interviews with Bahá'u'lláh at Bahjí. [BBD43; BBR225; BKG371; GPB193] See BBR225–32 for Browne's own account of the visit. See BBR229–31, BKG371–3 and DH110 for Browne's pen portrait of Bahá'u'lláh. 'Abdu'l-Bahá gave Browne the manuscript of A Traveller's Narrative: the Episode of the Báb in the handwriting of Zaynu'l-Muqarrabín for him to translate. [EGB54, BW11p510] BFA1:445; Balyuzi, Edward Granville Browne and The Bahá'í Faith and Momen, Selections From the Writings of E. G. Browne. E.G. Browne was also in the presence of Bahá’u’lláh in the Junayn Garden (occurred some time during his five day visit to Bahjí from April 15th to April 20th in 1890). [Reflections on the Bahá'í Writings.]	Akka	Edward Granville Browne; Bahaullah, Life of; Bahaullah, Pen portraits of; Pen portraits; Portraits; Travelers Narrative (book); Zaynul-Muqarrabin (Mulla Zaynul-Abidin); Bahji; Junayn gardens
1891 (In the year)	In Bombay, on the instructions of Bahá'u'lláh, the Kitáb-i-Aqdas was published for the first time. [SA250] It was published in Arabic. [SA250]	Mumbai (Bombay); India	Kitab-i-Aqdas (Most Holy Book); Publishing; Publications; First publications; Bahaullah, Writings of; Bahaullah, Life of
1891 (In the first half of the year)	Bahá'u'lláh revealed Epistle to the Son of the Wolf addressed to Shaykh Muhammad-Taqíy-i-Najafí (Shaykh Najafí), a powerful Shi'a-Muslim priest of Isfahan, the son of Shaykh Muhammad-Báqir. [BBD78, 164; BKG382; RB4:368] “Lawḥ-i-Burhán” (Tablet of the Proof) in which the acts perpetrated by Shaykh Muḥammad-Báqir, surnamed “ Dhi’b” (Wolf), and Mír Muḥammad-Ḥusayn, the Imám-Jum‘ih of Iṣfahán, surnamed “Raqshá” (She-Serpent), are severely condemned; or to the Lawḥ-i-Karmil (Tablet of Carmel) in which the Author significantly makes mention of “the City of God that hath descended from heaven,” and prophesies that “erelong will God sail His Ark” upon that mountain, and “will manifest the people of Bahá.” Finally, mention must be made of His Epistle to Shaykh Muḥammad-Taqí, surnamed “Ibn-i-Dhi’b” (Son of the Wolf), the last outstanding Tablet revealed by the pen of Bahá’u’lláh, in which He calls upon that rapacious priest to repent of his acts, quotes some of the most characteristic and celebrated passages of His own writings, and adduces proofs establishing the validity of His Cause." [GPB219] It was revealed about a year before the ascension of Bahá'u'lláh. [GPB220] It was Bahá'u'lláh's `last outstanding Tablet'. [BBD78; BKG382; GPB219] For an analysis of its content, themes and circumstances of its revelation, see RB34:368–412. For a study guide to the Tablet see RB4:433–40.	Bahji; Yazd; Iran	Lawh-i-Ibn-i-Dhib (Epistle to the Son of the Wolf); Aqa Najafi (Son of the Wolf); Shaykh Muhammad-Taqiy-i-Najafi (Shaykh Najafi); Lawh-i-Times (Tablet to the Times); Bahaullah, Writings of; Bahaullah, Life of; Bahaullah, Basic timeline; - Basic timeline, Expanded
1891 (In the year)	Bahá'u'lláh revealed the Kitáb-i-`Ahd. [BBD32; CB142; GPB236–40, BKG420–5; RB4:419–20] It was probably written at least one year before His Ascension. CB142] In it Bahá'u'lláh alluded to Epistle to the Son of the Wolf as the `Crimson Book'. [DG16; ESW32; GPB238] In Kitáb-i-`Ahd Bahá'u'lláh explicitly appointed `Abdu'l-Bahá His successor, the Centre of the Covenant and the Expounder of the revealed word. [BKG420; GPB239]	Akka	Kitab-i-Ahd (Book of the Covenant); Bahaullah, Will and Testament of; Crimson Book; Covenant (general); Bahaullah, Writings of; Bahaullah, Life of; Bahaullah, Basic timeline; Abdul-Baha, Life of; Bahji; - Basic timeline, Expanded
1891 after 19 May	Bahá'u'lláh revealed the Lawh-i-Times, Tablet to the Times in which He recounted the circumstances of the martyrdoms in Yazd. [RB4:348–50, BW18p976-7]	Akka; London; United Kingdom; Yazd; Iran	Bahji; Times (newspaper); Newspapers; Press (media); Media; Lawh-i-Times (Tablet to the Times); Bahaullah, Writings of; Bahaullah, Life of; Persecution, Iran; Persecution, Deaths; Persecution; Seven martyrs of Yazd; Seven martyrs; Yazd upheaval; Bahaullah, Basic timeline; - Basic timeline, Expanded
1891. 27 Jun	Bahá'u'lláh visited Haifa for the fourth time. [BKG374; DH109; GPB194; RB4:351] He stayed three months. [BBD94; BKG374; DH109; GPB194; RB4:351] He lived in the house of Ilyás Abyad near the Templar colony, His tent pitched nearby on the foot of Mount Carmel on HaGefen Street. This house was subsequently a boarding school and then became office space for the Mercantile Bank. [BKG374; DH186] Bahá'u'lláh instructed to the Master to arrange the transportation of the remains of the Báb from Persia to the Holy Land and their internment in a mausoleum below the clump of cypress trees at a spot which He indicated with His hand. It is stated that there were 15 tiny cypress trees at that time, each one the size of a finger. See Rob4p363 for a photo of the site indicated. [AB45; BKG374; DH134–5; GPB194] For a story of the difficulties in obtaining land for access to the site of the Shrine of the Báb see SES79-80. One day He pitched His tent a few hundred yards east of the Carmelite monastery and visited the monastery. His tent was also close to the Templar building with the inscription "Der Herr ist nahe" over the door. The spot is now marked by a circle of cypress trees. While there He fell ill and was invited in the Templar home and was seen by a Templar doctor, probably Dr J. Schmidt in the room at the north-west corner of the ground floor [DH186] Bahá'u'lláh visited the cave of Elijah. [BKG375; DH174; RB4:3512] He revealed the Lawh-i-Karmil (Tablet of Carmel), the `Charter of the World Spiritual and Administrative Centres of the Faith' near the site of the future Mashriqu'l-Adhkár. [BBD1 18–19; BKG375; DH109, 174; MBW63; RB4:352] For the text of this Tablet see BKG376–7, G14–17 and TB3–5. For an analysis of the text see RB4:353–67. See the article "Carmel: The Mountain of God and the Tablet of Carmel" by Zikrullah Khadem, ZK279-300. See PG102-103 for a recounting of a commemoration of Bahá'lláh's visit on the 21st of October 1919. At that time 'Abdu'l-Bahá entertained guests from India, Persia, Kurdistan, Egypt, and England in a tent which had been erected on the same spot where His tent had been pitched.	BWC; Haifa; Mount Carmel	Zikrullah Khadem; Bab, Shrine of; Carmelite monastery; Cave of Elijah; Elijah; Lawh-i-Karmil (Tablet of Carmel); Charters of the Bahai Faith; Mashriqul-Adhkar; Mashriqul-Adhkar, Haifa; House of Ilyas Abyad; Templer colony; - Bahai World Centre buildings, monuments and gardens; World Centre; Bahaullah, Writings of; Bahaullah, Life of; Bahaullah, Basic timeline; - Basic timeline, Expanded
1891. Jul-Aug	Members of the Afnán family met Bahá'u'lláh in Haifa during His visit. [BKG374, 406] For details of this visit see BKG406–13. Also see Memories of the Báb, Bahá’u’lláh and `Abdu’l-Bahá by Mírzá Habíbu’lláh Afnán, (Ahang Rabbani trans.) pages 26-31>.	Haifa	Afnan; Bahaullah, Life of
1892. 8 May	Bahá'u'lláh contracted a slight fever. [GPB221] See RB4:414–17 for the progress of this illness.	Bahji	House of Bahaullah (Bahji); Bahaullah, Life of; Bahaullah, Ascension of
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. 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 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.	Bahji	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; Missing, lost or destroyed Writings
1927 (In the year)	The Baghdád believers took photographs of the cave in the Sargul Mountain near Sulaymáníyyih where Bahá'u'lláh spent two years in solitude. [BW2Surveyp.33, SETPE1p141]	Baghdad; Sulaymaniyyih; Kurdistan; Iraq	Photography; Caves; Mountains; Sargul Mountain (Sar Galu); Bahaullah, Life of
1940 Aug	Daoud Toeg, then resident in Baghdad, made a trip to the district of Sulaymáníyyih in Kurdistán to try to determine where Bahá'u'lláh took refuge during His time there 1854 10 April - 1856 19 March. He photographed four possible sites. The story of his trip was published by Newsletter of the Haifa Spiritual Assembly and reprinted in Bahá'í News No 145 p11 and 12. Also see BW16:528 for a brief account of the trip. iiiii	Sulaymaniyyih; Kurdistan; Iraq	Bahaullah, Life of; Daoud Toeg; Caves; Sar Galu Mountain (Sargul)
1992 (In the year)	The publication of the statement entitled "Bahá'u'lláh”, prepared by the Office of Public Information at the Bahá'í World Centre. The statement was formally released at a press conference in Bombay, India by Hassan Sabri. [VV126] For the text see BW92–93:47–94.	Mumbai (Bombay); India	Bahaullah (statement); Office of Public Information; Hassan Sabri; Bahaullah, Life of; Bahaullah, Life of (documents); Statements; Publications
1992. 29 May	A statement titled Bahá'u'lláh was published by the office of the Bahá'í International Community Office of Public Information in New York marking the centenary of the passing of Bahá'u'lláh. It was bound as a booklet and given wide distribution in many national communities. The statement was formally released at a press conference in Bombay, India by Hassan Sabri. [VV126]	Mumbai (Bombay); India	Bahaullah (statement); Historical Overviews by Central Figures or BWC; Bahai International Community; Office of Public Information; Hassan Sabri; Bahaullah, Life of; Bahaullah, Life of (documents); Statements; Publications
2007 7 Nov	The launch of a new website by the Bahá'í International Community, The Life of Bahá'u'lláh to provide illustration of Bahá'u'lláh's life through photographs of places and artifacts and relics associated directly with Him. [BWNS586]	BWC	Bahai.org; Websites; Internet; Bahaullah, Life of (documents); Bahaullah, Life of; Relics; Publications; BWNS; Bahai International Community; BIC statements
2017. 18 Oct	The release of the film Light to the World. The 51 minute film recounted the story of Bahá’u’lláh’s remarkable life and the impact of His teachings on communities around the world. [BWNS1208]	BWC	Light to the World (film); Film; Documentaries; Documentaries, BWC; Bahaullah, Life of; * Institute process; BWNS; - Basic timeline, Expanded; Centenaries
2017 22 Oct	The bicentenary of the birth of Bahá'u'lláh was commemorated around the world. A multi-lingual web page was implemented to track the celebrations. [BWNS1212]	BWC	Bahaullah, Birth of; Twin Holy days; Holy days; Bahaullah, Life of; Centenaries; BWNS

from the main catalogue

1867 Petition from Bahá'ís in Shushtar, Iran, to the U.S. Congress, An, in World Order, 37:3 (2006). A petition sent by Bahá'ís in Persia in 1867 to the US Consulate general, seeking assistance in getting Bahá'u'lláh released from imposed exile. Includes introduction, prepared on behalf of the US NSA. [about]
'Abdu'l-Bahá's Description of His Father, by Abdu'l-Bahá (2006). [about]
Additional Tablets and Extracts from Tablets Revealed by Bahá'u'lláh, by Bahá'u'lláh (2018/2023). 80 selections, updated August 2023. [about]
Additional Tablets, Extracts and Talks, by Abdu'l-Bahá (2018/2023). 167 selections, updated August 2023. [about]
Aqa Husayn Ashchi's narrative, by Universal House of Justice and Ahang Rabbani (1996-06). A letter to the House requesting permission to translate and publish Aqa Husayn Ashchi's narrative and their response. [about]
Asking Questions: A Challenge to Fundamentalism and The Secret of our Century: Bahá'u'lláh, by Bahiyyih Nakhjavani: Reviews, by Cybele Sohrab, in Bahá'í Studies Review, 3:1 (1993). [about]
Azálí-Bahá'í Crisis of September, 1867, The, by Juan Cole, in Studies in Modern Religions, Religious Movements, and the Babi-Bahá'í Faiths, Moshe Sharon, ed. (2004). On the history of a fateful weekend during which the Bábí movement in the nineteenth-century Middle East was definitively split into the Bahá'í and Azalí religions. [about]
Babi and Bahá'í Religions 1844-1944: Some Contemporary Western Accounts, by Moojan Momen (1981). A lengthy collection of first-hand reports and mentions of the Bábí and Bahá'í religions in contemporaneous accounts and newspapers. [about]
Bahá'í Faith in Turkey, The, by John Walbridge, in Essays and Notes on Babi and Bahá'í History (2002). Includes bios of individuals from Turkey who figure prominently in Bahá'í history. [about]
Baha'u'llah: The King of Glory, by Hasan M. Balyuzi (1980). Bahá’u’lláh's ancestry and family, his many journeys when banished from Iran, the stories of those who accompanied Him to Constantinople and into the citadel of Akká, the marriage of ‘Abdu’l-Bahá, and the closing months of His life at Bahjí. [about]
Bahá'u'lláh, by Juan Cole, in Encyclopaedia Iranica, Volume 3 (1989). Brief excerpt, with link to article offsite. [about]
Bahá'u'lláh: Warwick Leaflets, by Warwick Bahá'í Bookshop (1990). A very brief introduction to the Person of Bahá'u'lláh and some of His teachings. [about]
Bahá'u'lláh, by Juan Cole (1995). Biography of Bahá'u'lláh, the Founder of the Bahá'í Faith. [about]
Baha'u'llah, by Anonymous, in World Religions: Belief, Culture, and Controversy (2011). [about]
Baha'u'llah and the New Era, by John E. Esslemont (1980). The classic introductory text on the Bahá'í Faith focusing on Bahá'í teachings and the lives of the Bab, Bahá'u'lláh, and Abdu'l-Bahá. [about]
Baha'u'llah in His Own Words (2008). Compilation of texts related to Bahá’u’lláh found in his Writings, with supplementary texts written by the Báb, ‘Abdu’l-Bahá, Shoghi Effendi, and other authors, and commentary. [about]
Baha'u'llah's passport, with translation, in Bahá'í World, Vol. 9 (1940-1944) (1945). Bahá'u'lláh's passport at the time of His exile from Iran, 1853, with translation of text. [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]
Bahá'u'lláh, A Brief Life: The Word Made Flesh, by Hasan M. Balyuzi (1963). Two long essays on the life of Bahá'u'lláh, published in conjunction with the Bahá'í Centennial (1963): "Bahá'u'lláh: A Brief Life," followed by an essay on the Manifestation, "The Word Made Flesh." [about]
Baha'u'llah, the Messenger of God: Warwick Leaflets, by Warwick Bahá'í Bookshop (1990). Short biography of Bahá'u'lláh with scriptural excerpts. [about]
Baha'u'llah, The Promised One: Warwick Leaflets, by Warwick Bahá'í Bookshop (1990). [about]
Bicentenaire de Bahá'u'lláh, by Bahá'í International Community (1992/2017). French translation of the Bahá'í International Community's 1992 Statement on Bahá'u'lláh, updated for the 2017 bicentennial of the Birth of Bahá’u’lláh. [about]
Birth and Childhood of Baha'u'llah, by David Merrick (2008). Childhood and Early Life of Bahá'u'lláh, told in plain English and suitable for reading aloud. [about]
Central Figures of the Baha'i Faith , by Moojan Momen (2019). Momen explores the life of the founder of the Baha’i Faith, as well as the lives of his forerunner and successor. He delves into the key events concerning their beliefs and teachings and reflects on their legacy. (Link to document, offsite.) [about]
Chosen Highway, The, by Lady Sarah Louisa Blomfield (1940/1967). Oral Bahá'í histories collected by an eminent early English Bahá'í, first published in 1940. [about]
Chronologies of the Lives of Bahá'u'lláh, the Báb, 'Abdu'l-Bahá and Shoghi Effendi, by Violetta Zein (2021). Table of contents for, and links to, 52 detailed biographical chronologies of the Utterance Project. [about]
Comparative Lives of the Founders of the World Religions, by Moojan Momen, in Bahá'í Studies Review, 5.1 (1995). Table comparing the lives of the Founders of the world's religions. [about]
Contribution to the Topography of 19th Century Adrianople, A, by Alexandra Yerolimpos, in Journal of the Islamic Environmental Design Research Centre, 1-2 (1993). Overview of the layout, the ethnic neighbourhoods, and history of Adrianople, including the period of Bahá'u'lláh's stay there. No mention of Bahá'ís. [about]
Conversion of the Great-Uncle of the Báb, The, by Ahang Rabbani, in World Order, 30:3 (1999 Spring). The history of Hájí Mírzá Sayyid Muhammad (1798-1876), maternal uncle of the Bab. [about]
Dans la Gloire du Père: Une Biographie de Bahá'u'lláh, by Hasan M. Balyuzi (2021). Translation of Bahá'u'lláh: The King of Glory. [about]
Dawn over Mount Hira and Other Essays, by Marzieh Gail (1976). A collection of essays on various topics of interest to Bahá'í studies and history. Most of these were first published in Star of the West and World Order between 1929 and 1971. [about]
Divisions and Authority Claims in Babism (1850-1866), by Denis MacEoin, in Studia Iranica, 18:1 (1989). Factors leading to the division of Babism into the Azalís and the Bahá'ís, and the question of succession and the claims of Mírzá Yahyá, Dayyán, and Bahá'u'lláh. [about]
Dramatic Readings, by Marlene Macke (2017-2020). Nineteen screenplays prepared as part of a Writers' collective at Desert Rose Bahá'í Institute, either fictionalized dramatic presentations of pivotal events in Bahá'í history or adapted from historical books. [about]
Early History of the Bahá'í Faith, by Thomas_the_Slav (2015-05). A map showing the origins of the Bahá'í Faith via the journeys and exile of the Báb and Bahá'u'lláh. [about]
Encyclopedia of Islam and The Muslim World, by William F. McCants and John Walbridge (2004). Articles on Abdu'l-Bahá, the Báb, Bahá'u'lláh, the Bábí and Bahá'í Faiths, Hujjatiya, Persian language and literature, Shaykhism, and Twelver Shi'ism. [about]
Enigmatic Questions Surrounding the Appearances of the Prophets, by John S. Hatcher (2011-03-29). Issues related to the ontology and powers of the Manifestations can test the mettle of even deepened and learned Bahá'ís, but these concepts are central in understanding how the creator employs vicegerents to educate humankind. [about]
Exposition on the Fire Tablet by Bahá'u'lláh, An, by James B. Thomas, in Lights of Irfan, Book 3 (2002). A description of Bahá'u'lláh's Fire Tablet, a dialogue between himself and God on suffering and sacrifice, and an account of its historical context; mystical intercourse between the twin stations of Bahá'u'lláh, human and divine. [about]
Famous Miracles in the Bahá'í Faith, by Susan Gammage (2015-05-06). Miraculous events and stories of faith healing. ("Miracles" attributed to Shoghi Effendi or other Bahá'ís are to be taken metaphorically.) [about]
Fifty Three Years In Syria, by Henry H. Jessup (1910). Passing encounters between Bahá'ís and a Christian missionary in Iran, 1867-1901. [about]
Flowers to `Akká, by Abu'l-Qasim Faizi, in Bahá'í News (1969-05). Some history of Sayessan, a Bahá'í village near Tabriz; of Mullá Asad’u’lláh, who prophesied the coming of the Bab; of Bahá'u'lláh's gift of seed potatoes; and Sayessani pilgrims travelling to Akka to meet Abdu'l-Bahá. Includes pictures. [about]
From Adrianople to Akka, by Abu'l-Qasim Faizi, in Conqueror of Hearts (1968-08). A talk to the Oceanic Conference, Palermo, Sicily, on the exile journeys of Bahá'u'lláh. [about]
From Iran East and West, in Studies in the Bábí and Bahá'í Religions, Volume 2 (1984). Essays on Bahá'í history in the Middle East, the United States, and India. [about]
Genealogía de los Profetas de Dios, by Boris Handal (2010). A chart connecting the major Messengers of God through historical, prophetic, and interpretative information, from Adam to Bahá'u'lláh, showing Shoghi Effendi's ascendancy as "the primal branch of the Divine and Sacred Lote-Tree." [about]
Genealogy of Bab, The, by Shoghi Effendi, in The Dawn-Breakers (1932(?)). Genealogy of the family of the Bab and the family of Bahá'u'lláh in relation to the Bab. [about]
Genealogy of Shoghi Effendi, by Grover Gonzales (1957/1992). A hand-drawn chart of Shoghi Effendi's family history. [about]
Genealogy of The Báb and Bahá'u'lláh, by Kay Zinky (1950?). Chart showing the Semitic line of prophets, including source citations. [about]
Glimpse of Glory, A: Stories of the Life of Baha'u'llah, by Darius Shahrokh, in Windows to the Past (1992). Anecdotes about some early followers of Bahá'u'lláh, and the circumstances of his own life. [about]
God Passes By, by Shoghi Effendi (1971 [1944]). The classic — and canonical — historical summary and interpretation of the significance of the development of the Bábí and Baháʼí religions from 1844 to 1944. [about]
Hidden Words: References of 'Abdu'l-Bahá and Shoghi Effendi, by Abdu'l-Bahá and Shoghi Effendi (1998). [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]
Historical Analysis of Critical Transformations in the Evolution of the Bahá'í World Faith, An, by Vernon Elvin Johnson (1974). Detailed study of major changes in the Faith's history, opposition to such changes, and their resulting tensions and resolutions. [about]
How Parrots Are Taught to Speak, by Hadi Rahmani Shirazi, in Payám-i-Baháʼí, 366 (2010-05). An experience of Muhammad Quli Khan Nakha’ee, who went on pilgrimage to meet Bahá’u’lláh. [about]
Humanity's Coming Encounter with Baha'u'llah, by Douglas Martin, in American Bahá'í (1992-04-09). Retrospective look at the previous 100 years of Bahá'í history, current shifts of focus and teaching plans, and the prospects for the future which the new Message can bring. [about]
Incomparable Friend: The Life of Baha'u'llah Told in Stories, by Shirin Sabri and Sue Podger (2019). Stories and paintings about the life of Bahá'u'lláh. Written by Sabri, illustrated by Podger. Links to PDF and e-book (offsite). [about]
Invocation 'Is There Any Remover of Difficulties Save God...', The, by Muhammad Afnan (2023). Short overview of the historical background of the Báb's invocation. [about]
Journey Motif in the Bahá'í Faith, The: From Doubt to Certitude, by Roshan Danesh, in Journal of Bahá'í Studies, 22:1-4 (2012). The process of individual spiritual growth lies at the heart of human purpose. Bahá’u’lláh speaks about the collective spiritualization of humanity — creating new patterns of community and social relations — as the "journey" of the human body politic. [about]
Life and Teachings of Abbas Effendi, by Myron Henry Phelps and Bahiyyih Khanum (1903). Abdu'l-Bahá's life, as told by his sister Bahiyyih Khanum in 1903, with additional experiences by Myron Phelps. [about]
Life of Baha'u'llah, The, by Asadu'llah Fadil Mazandarani, in Star of the West, Set 7, Vol 14, Num 10 (1938). Life of the Bahá'u'lláh by the historian Jinab-i-Fadil (Asadu'llah Fadil Mazandarani) [about]
Lifetime with Bahá'u'lláh, A: Events in Baghdad, Istanbul, Edirne and ‘Akká while in the Company of Bahá'u'lláh, by Aqa Husayn Ashchi, in Witnesses to Babi and Bahá'í History, vol. 14 (2007-03). One-third of a lengthy primary-source history, annotated by translator. [about]
Light of the World: Selected Tablets of 'Abdu'l-Bahá, by Abdu'l-Bahá (2021). Tablets of ‘Abdul-Bahá describing aspects of the life of Bahá’u’lláh including the tribulations He suffered, events in His homeland, the purpose and greatness of His Cause, and the nature and significance of His Covenant. [about]
Lights of Guidance: A Bahá'í Reference File, by Bahá'u'lláh and Abdu'l-Bahá (1988). The classic Bahá'í reference book. This is its first online edition. [about]
List of Articles on BahaiTeachings.org, by Christopher Buck (2020). List of online essays and articles by Christopher Buck since 2014. [about]
List of Descendants of Mirza Buzurg of Nur, the Father of Baha'u'llah, in Materials for the Study of the Babi Religion (1918). Brief genealogy of Bahá'u'lláh and His family. [about]
Lists of Articles, by Brent Poirier (2009-2019). Lists of 126 articles at the author's six blog websites. [about]
Major Opus, The: A Study of the German Templers Movement and Its Relationship with the Bahá'í Faith, by Fuad Izadinia (2014). The story of the journey of two parallel movements to the Holy Land in 1868: the Bahá'ís from Iran and the Templars from Germany. Includes early descriptions of Haifa from both sources, comparative translations of the Tablet to G. Hardegg, and more. [about]
Making the Crooked Straight, by Udo Schaefer and Nicola Towfigh, in Lights of Irfan, Volume 8 (2007). Two pages on a prophecy concerning the advent of Man Yuzhiruhu'llah. [about]
Map of Stages in Baha'u'llah's Successive Exiles from Tihran to Akka, by Muhammed Labib (1968). Map of Stages in Bahá'u'lláh's Successive Exiles from Tihran to Akka, compiled and designed by Labib in 1968, includes an extensive list of which tablets Bahá'u'lláh revealed and where. [about]
Map of the Travels of Baha'u'llah (1991). The progressive exiles of Bahá'u'lláh through the Middle East. Includes timeline. [about]
Marking the Bicentenary of the Birth of Bahá'u'lláh, by Universal House of Justice (2017-10). Thoughts on the meaning of Bahá'u'lláh's life and current Bahá'í activities, inspired by the 200th anniversary of his birth. [about]
Marriage certificates of The Bab and Baha'u'llah, in Bahá'í World, Vol. 5 (1932-1934) (1934). Marriage certificates of The Báb and Bahá'u'lláh. [about]
Memories of Ashchi: Background, by Ahang Rabbani and Sen McGlinn (1999). Background information on and a start at translation of the narratives of Aqa Husayn Ashchi. [about]
Memories of the Báb, Bahá'u'lláh and 'Abdu'l-Bahá: Memoirs of Mírzá Habíbu'lláh Afnán, in Witnesses to Babi and Bahá'í History, vol. 4 (2005). Autobiography of a close confidant of the holy family. Includes appendices on Bahá'í historical places in Shiraz, the Afnán family genealogy, and excerpts from Houshmand Fatheazam’s diary [about]
Message to the Indian and Eskimo Bahá'ís of the Western Hemisphere, by Ruhiyyih (Mary Maxwell) Khanum (1969). Letter to Native American and Inuit believers, about the assurance given in the Bahá'í Writings that their future is very great, and that they themselves best help to fulfill these promises by taking the Faith of Bahá'u'lláh to their own people. [about]
Messianic Concealment and Theophanic Disclosure, by Moojan Momen, in Online Journal of Bahá'í Studies, 1 (2007). The argument about exactly when Bahá'u'lláh became aware of his mission. Relevant issues and rival perspectives. [about]
My Memories of Baha'u'llah, by Ustad Muhammad-'Ali Salmani (1982). Memories of one of Baha'u'llah's companions during his exile. [about]
Nuri, Mirza Abbas Buzurg: Complete Genealogy Report (2008-12). [about]
Oriental Rose, The: The Teachings of Abdul Baha Which Trace the Chart of "The Shining Pathway", by Mary Hanford Ford (1910). Early summary of the history of the Faith by a pilgrim who met Abdu'l-Bahá, including content from Nicolas' book Seyyed Ali Mohammed Dit Le Bab. [about]
Petition from the Persian Reformers (1867). A petition sent by Bahá'ís in Baghdad and Shushtar, Iran, in 1867 to the US Consulate general, seeking assistance in getting Bahá'u'lláh released from imposed exile. [about]
Praise the King of Glory: New and Selected Poems, by Duane L. Herrmann (2017). 9 poems, selected by the author, from a collection published to celebrate the bicentennial of the birth of Bahá’u’lláh. Many of the poems refer to events in the life of Bahá’u’lláh. [about]
Prayers of Bahá'u'lláh, The, by Ruhiyyih (Mary Maxwell) Khanum, in Bahá'í World, Vol. 9 (1940–1944) (1945). Essay about various prayers and meditations of Bahá'u'lláh. [about]
Promise of All Ages, The, by George Townshend (1934). Overview of Bahá'í teachings: a "sketch of the religious teaching of Bahá’u’lláh on the subject of the unity of mankind and the establishment in this century of a universal and permanent peace." [about]
Proofs of the Prophets: The Case for Baha'u'llah, in Proofs of the Prophets (2008). Forty proofs of prophethood set forth in the writings of Bahá’u’lláh, the Báb, ‘Abdu’l-Bahá, Shoghi Effendi, and other authors, in English translations. [about]
Questions of Haji Mirza Siyyid Ali Muhammad occasioning the Revelation of the Kitab-i-Iqan, by Haji Mirza Siyyid Ali Muhammad (1997-06). Translation of the questions submitted to Bahá'u'lláh by Haji Mirza Siyyid Muhammad, the maternal uncle of the Bab, which led to the revelation of the Kitab-i Iqan. [about]
Remember My Days: The Life-Story of Bahá'u'lláh, by Lowell Johnson (1980). Biography of the prophet-founder of the Bahá'í Faith. [about]
Revelation of Baha'u'llah volume 1: Baghdad, 1853-63, by Adib Taherzadeh (1974). Link to formatted book (offsite). [about]
Revelation of Baha'u'llah volume 2: Adrianople, 1863-1868, by Adib Taherzadeh (1977). Link to formatted book (offsite). [about]
Revelation of Baha'u'llah volume 3: `Akká, The Early Years, 1868-77, by Adib Taherzadeh (1983). Link to formatted book (offsite). [about]
Revelation of Baha'u'llah volume 4: Mazra'ih & Bahjí, 1877-92, by Adib Taherzadeh (1987). Link to formatted book (offsite). [about]
Ruhi book series, by Ruhi Institute (1987-2024). Published volumes of the Ruhi Institute books. (Links to documents, offsite.) [about]
Salmani's My Memories of Baha'u'llah, Publication of, by Universal House of Justice (1982-12-02). Two letters, to a Bahá'í publisher and an individual, regarding the 1982 publication of My Memories of Bahá'u'lláh, an autobiography of Bahá'u'lláh's barber, Ustad Salmani. [about]
Scholar Meets Prophet: Edward Granville Browne and Bahá'u'lláh (Acre, 1890), by Christopher Buck and Youli A. Ioannesyan, in Bahá'í Studies Review, 20 (2018). Details of E.G. Browne's handwritten notes about his meeting with Bahá'u'lláh, his stay in Akka in April 1890, and his correspondence with Russian academics. [about]
Seeds of Revelation and the Mystic Bond between The Báb and Bahá'u'lláh: An Exposition on Excerpts from the Persian Bayán, by James B. Thomas, in Lights of Irfan, Volume 7 (2006). A comparison of some of the writings of the Báb and Bahá'u'lláh, showing the unique, mysterious bond between them as the Twin Messengers of the Bahá'í Dispensation. [about]
Servants in the Households of Baha'u'llah and the Bab, by Universal House of Justice (2000-02-02). Whether or not the servants of the Bab and Bahá'u'lláh were slaves, and a list of relevant sources for further research. [about]
Sijn-i-Akbar (The Great Prison): The Event of Bahá'u'lláh's Incarceration in the Síyáh Chál Prison of Tehran, by Shahrokh Monjazeb (2002). Historical details of the period of Baha'u'lláh's 1852 imprisonment in the infamous dungeon of Tehran and the birth of the Bahá’í Revelation, and firsthand accounts of this event including some rare testimonies by Bahá’u’lláh Himself. [about]
Statement on Bahá'u'lláh, A, by Bahá'í International Community (1992-05). Introduction to the life and work of Bahá'u'lláh, released in 1992 in honor of the centenary of his death, at the request of the Universal House of Justice. [about]
Stories of Baha'u'llah and Some Notable Believers, by Adib Taherzadeh (2003). Extracts compiled by Kiser Barnes from Adib Taherzadeh’s The Revelation of Bahá’u’lláh, Volumes 1-4. [about]
Story of the Prophets, by Farnaz Ma'sumian (2013). Biographies of nine Manifestations, from Abraham to Bahá'u'lláh. Designed for junior youth by a retired professor of world religions, it provides a compact source of information on the founders of the world's major religions in readable language. [about]
Suffering of Bahá'u'lláh, The, by Bahá'u'lláh and Abdu'l-Bahá, in Deepening Portfolio Number 3 (1974). [about]
Sufferings of Bahá'u'lláh and Their Significance, The, by George Townshend, in Bahá'í World, Vol. 12 (April 1950-1954) (1956). Short essay on martyrdom and the Fire Tablet. [about]
Sur l'histoire de la première lettre du Báb envoyée à Bahá'u'lláh, by Hasan M. Balyuzi (2020). Extrait du livre de H. M.Balyuzi, Bahá'u'lláh The King of Glory (George Ronald, 1980, pp. 35-37), contant l'histoire de la première lettre du Báb envoyée à Bahá’u’lláh. Traduction française provisoire. [about]
Sweet and Enchanting Stories (2005). Stories and memoirs by and about ‘Abdu’l-Baha, Mirza Haydar ‘Ali, Zia Baghdadi, ‘Ali Akbar Furutan, Adib Tahirzadih, Abul-Qasim Faizi, and other loved and historic figures. [about]
Tablet of Patience (Surih Sabr): Declaration of Bahá'u'lláh and Selected Topics, by Foad Seddigh, in Lights of Irfan, 15 (2014). This significant Tablet from Ridvan 1863 covers the Seal of the Prophets, appearance and presence of God, resurrection, and the Qayyum al-Asma. Includes context of Bahá'u'lláh's life and troubles during this period. [about]
Tablet to Hardegg (Lawh-i-Hirtík): A Tablet of Bahá'u'lláh to the Templer Leader Georg David Hardegg, by Stephen Lambden and Kamran Ekbal, in Lights of Irfan, 4 (2003). A Tablet addressed to the German Templer/Templar leader Georg David Hardegg including the proclamation of Bahá'u'lláh as the Promised One and the return of the Father to earth. [about]
Three Momentous Years of the Heroic Age, by Adib Taherzadeh, in Bahá'í World, Volume 15 (1968-1973) (1973-04-21). A look at the extraordinary period of Revelation immediately after Bahá’u’lláh’s imprisonment in Akká. [about]
Translation List: Provisional Translations of Baháʼí Literature (2009-2023). Index to talks, letters, and other items translated from Persian and Arabic to English by Adib Masumian; listed here for the sake of search engines and tagging. [about]
Two Episodes from the Life of Bahá'u'lláh in Iran, by Moojan Momen, in Lights of Irfan, 20 (2019). Regarding the conference of Badasht and Baha'u'lláh's arrival at the shrine of Shaykh Tabarsi, and on His experience in the Siyah Chal, close attention to the text of two Tablets leads to conclusions that differ from current Bahá'í history books. [about]
Visit to Persia, A, by Guy Murchie, in Bahá'í News, 408 (1965 March/April). Notes from travels to Bahá'í holy places in Iran in 1964, on a trip made with special permission from the House of Justice; includes descriptions of the architecture of the house and shop of the Bab, the birthplace of Bahá'u'lláh, and the Síyáh Chál. [about]
Whether Bahá'u'lláh and the Báb Met, Indications in the Writings and Historical Records Relative to the Question, by Universal House of Justice, in Andalib, 5:17 (1985 Winter). Overview of sources indicating that Bahá'u'lláh and The Báb never met in person. [about]
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]
Windows to the Past, by Darius Shahrokh (1992). Deepening talks on 25 topics about Bahá'í history and teachings, downloadable in MP3 audio format and PDF transcripts. [about]
Wives of Baha'u'llah, by Universal House of Justice (1995-10-23). Information on Bahá'u'lláh's three wives, and a background to the Bahá'í teaching that people should be monogamous in the modern age. [about]

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