Search for tag "Bayan"
|1847 Jul to 1848 Apr
||The people of Máh-Kú show markeded hostility to the Báb on His arrival. Later they were won over by His gentle manners and His love. They congregated at the foot of the mountain hoping to catch a glimpse of Him. [B129; DB244–5]
At the beginning of the Báb's incarceration the warden `Alí Khán kept the Báb strictly confined and allowed no visitors. He had a vision of the Báb engaged in prayer outside of the prison gates, knowing that the Báb is inside. He became humble and permitted the Bábís to visit the Báb. [B129–31; DB245–8]
The winter the Báb spent in Máh-Kú was exceptionally cold. [DB252]
Many of the Báb's writings were revealed in this period. [GPB24–5]
It was probably at this time that He addressed all the divines in Persia and Najaf and Karbalá, detailing the errors committed by each one of them. [GPB24]
He revealed nine commentaries on the whole of the Qur'an, the fate of which is unknown. [DB31; GPB24]
He revealed the "Mother Book" of the Bábí Revelation, the Persian Bayán, containing the laws and precepts of the new Revelation in some 8,000 verses. It is primarily a eulogy of the Promised One. [BBD44–5; BBRSM32; BW12:91 GPB24–5; ESW165; SWB102, 159] It is possible that the latter part of the Persian Bayán was revealed while He was confined in Chihríq.
The Báb began the composition of the `smaller and less weighty' Arabic Bayán. [B132; BBD45; GPB25]
He stated in the Bayán that, to date, He had revealed some 500,000 verses, 100,000 of which had been circulated. [BBRSM32, GPB22]
In the Dalá'il-i-Sab'ih (Seven Proofs) the Báb assigned blame to the seven powerful sovereigns then ruling the world and censured the conduct of the Christian divines who, had they recognized Muhammad, would have been followed by the greater part of their co-religionists. [BBD63; BW12:96; GPB26]
The Báb wrote His `most detailed and illuminating' Tablet to Muhammad Sháh. [GPB26]
|Mah-Ku; Iran; Najaf; Karbala; Iraq
||Bab, Life of; Ali Khan; Bayan-i-Farsi (Persian Bayan); Bayan-i-Arabi (Arabic Bayan); Bayan; Dalail-i-Sabih (Seven Proofs); Bab, Writings of; Tablet to Muhammad Shah; Muhammad Shah; Bab, Basic timeline; - Basic timeline, Expanded
|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. [B168; 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]
B167 says that the Bábís did not come to Badasht to make plans to rescue the Báb.
It was attended by 81 believers and lasts 22 days. [BKG43–4, 46; DB292–3; GPB312]
Each day Bahá'u'lláh revealed a Tablet, and on each believer He conferred a new name. Each day an Islamic law was abrogated. Henceforth, when the Báb was addressing the believers, He used the new name that Bahá'u'lláh had bestowed upon them. [DB293; GPB32]
See BKG44–5, DB293 and MF201 for the story of the central event, Táhirih's confrontation with Quddús and removal of her veil.
Also see B167–9; BBD31–2; BBRSM46; BKG43–7; DB292–8; RB2:353.
|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
||The Báb was taken back to Chihríq, where He remained until June/July 1850. [B147; DB322; TN15]
B147 says He must have arrived in the first days of August.
On His return the Báb wrote a denunciatory letter to Hájí Mírzá Áqásí. The epistle was given the name Khutbiy-i-Qahríyyih (Sermon of Wrath). He sent it to Hujjat in Tihrán, who delivered it personally. [B147; DB323; GPB27]
The Báb completed the Arabic Bayán. [BBR45; GBP25]
||Bab, Life of; Bab, Writings of; Haji Mirza Aqasi; Hujjat; Bayan-i-Arabi (Arabic Bayan); Bab, Basic timeline; - Basic timeline, Expanded
|1867 Sep - Aug 1868
||In this period the extent of the Faith was enlarged with expansion in the Caucasus, the establishment of the first Egyptian centre and the establishment of the Faith in Syria. [GPB176]
While Nabil was in Khorasan in spring 1866, at his suggestion, the greeting Alláh-u-Abhá (God is the most Glorious) was adopted by the followers of Bahá'u'lláh, replacing the old salutation of Allāho Akbar (God is the Greatest), which was common among the Bábis. This was a significant action that gave group identity to the Bahá'ís and was a sign of their independence from the Bábís and the Azális, a Bábí faction that considered Mírzá Yaḥyā Ṣobḥ-e Azál as the legitimate successor to the Báb. The greeting Alláh-u-Abhá superseded the Islamic salutation and was simultaneously adopted in Persia and Adrianople. [BKG250; GPB176, “Nabil-e aʿzam Zaranadi, Mollā Mohammad,” by Vahid Rafati, Encyclopædia Iranica,]
The phrase ‘the people of the Bayán', which now denotes the followers of Mírzá Yahyá, was discarded and is replaced by the term ‘the people of Bahá'. [BKG250; GBP176]
||Caucasus; Egypt; Syria; Khurasan; Iran; Edirne; Adrianople; Turkey
||Mirza Yahya (Subh-i-Azal); Nabil-i-Azam; People of the Bayan; People of Baha; Allah-u-Abha; Greatest Name; Most Great Separation
|1878 to 1881
||The first Trustee of the Huqúqu'lláh was Hájí Sháh-Muhammad-i-Manshádí, or Jináb-i-Sháh Muhammad from Manshád, Yazd who had become a believer in Baghdad. [Message from the Universal House of Justice dated 25 March, 1985]
His title was Amínu'l-Bayán (Trustee of the Bayán).
He made many journeys between Iran and the Holy Land carrying donations and petitions from the friends and returning with Tablets and news.
He was tasked with receiving the casket of the Báb after the location had been discovered by a number of believers. He transferred it to the Mosque of Imámzádih Zayd in Tehran where it was buried beneath the floor of the inner sanctuary of the shrine. It was consequently discovered and moved to a series of private homes in Tehran until 'Abdu'l-Bahá sent for it for the internment. [ISC-1963p32]
Hájí Sháh-Muhammad was in 'Akká when Áqá Buzurg, entitled Badí', came to confer with Bahá'u'lláh. He and Badí met on Mount Carmel as directed by Bahá'u'lláh.
He was killed as a result of wounds incurred during an attack during a Kurdish revolt. [RoB3p73]
||Iran; Yazd; Baghdad; Tihran
||Huququllah; Huququllah, Trustees of; Haji Shah-Muhammad-i-Manshadi (Aminul-Bayan); Bab, Remains of; Mosques; Firsts, Other; Z^^^^
|1881 to 1928
||The second Trustee of the Huqúqu'lláh was Hájí Abu'l-Hasan-i-Ardikání, entitled Amín-i-Iláhí (Trusted of God). He had been a companion of Jináb-i-Sháh until his death in 1881 in a fatal attack. Hájí Sháh-Muhammad and Hájí Abu'l-Hasan had been the first believers to succeed in entering the city of 'Akká and attain the presence of Bahá'u'lláh in the public bath in the early days of His confinement in the Most Great Prison. [Message from the Universal House of Justice dated 25 March, 1985]
He travelled to Paris to obtain the presence of 'Abu'l-Bahá. By 1906 he had made 19 pilgrimages to the Holy Land. [AY225]
Shoghi Effendi named him a Hand of the Cause of God posthumously (July, 1928) and was he was also named one of the Apostles of Bahá'u'lláh. In appreciation of Hájí Amín's services, 'Abdu'l-Bahá named one of the doors of the Shrine of the Báb after him.
Upon his death Shoghi Effendi appointed Hájí Ghulám-Ridá (entitled Amín-i-Amín), who for several years had been Hájí Amín's assistant, to succeed him as Trustee of the Huqúq'u'lláh. [RoB3p74-86]
||Huququllah; Huququllah, Trustees of; Haji Abul-Hasan-i-Ardikani (Amin-i-Ilahi); Hands of the Cause; Hands appointed posthumously by Shoghi Effendi; Apostles of Bahaullah; Haji Shah-Muhammad-i-Manshadi (Aminul-Bayan); Haji Ghulam-Rida (Amin-i-Amin); Public baths
|1905 (In the year)
||The publication of Le Beyan Arabe in Paris by A. L. M. Nicolas. It was a French translation of the Arabic Bayán. [BBR39]
||Bab, Writings of, Arabic Bayan; A L M Nicolas; Le Beyan Arabe; Z****
|1911 - 1914
||The publication of Le Beyan Persan in Paris by A. L. M. Nicolas. It was a French translation of the Persian Bayán and was published in four volumes. [BBR39]
||The Bab, Writings of, A L M Nicolas; Le Beyan Persan; Persian Bayan; Z****
|1986 (In the year)
||The Bayán Association started in Honduras in the mid-1980s by two Bahá’í families - the Smiths and the Sabripours. [Website]
They offer services in the areas of:
||La Ceiba; Honduras
||Social and Economic Development Organizations; Bayan Association; Z****
from the main catalogue
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- Additional Tablets, Extracts and Talks, by Abdu'l-Bahá (2018). 57 selections, updated 2019. [about]
- Amín Hájjí: trustees of Huqúqu'lláh, by Moojan Momen, in Encyclopaedia Iranica, Volume 1 (1985). Very brief article, short enough to qualify as "fair use." [about]
- Arabic Bayan, The: From A.L.M. Nicolas' French translation, by Báb, The (1980). [about]
- Báb's Bayan, The: An Analytical Survey, by Muhammad Afnan, in World Order, 31:4 (2000). Analysis of the Bayan and its contents: fundamental beliefs and worldview, moral principles, laws, administration of society, and future expectations. [about]
- Bahá'í Shrines, by John Walbridge, in Encyclopaedia Iranica, Volume 3 (1989). [about]
- Bayán, by Denis MacEoin, in Encyclopaedia Iranica, Volume 3 (1989). Brief excerpt, with link to article offsite. [about]
- Bayan (Bayán-i-Farsí and Bayán-i-'Arabí), The: Letters and Letters of the Living, by Universal House of Justice and Iraj Ayman (1994). [about]
- Bayan (Bayán-i-Farsí and Bayán-i-'Arabí), The: Wilmette Institute faculty notes, by Brent Poirier and Christopher Buck (1997). [about]
- Bayán (Bayán-i-Farsí): Questions on, by Denis MacEoin (1998). Answers to a number of questions relating to the Bab and the Bayan, inspired by MacEoin's translation of the Persian Bayan. [about]
- Laws Abrogated by Bahá'u'lláh (2018). Laws rescinded from previous religions and from the Bayán. [about]
- Laws of the Bayán reflected in The Kitáb-i-Aqdas (2008). List of 32 laws from the Báb's Persian Bayán or the Arabic Bayán which also appear in Bahá'u'lláh's book of laws. [about]
- Le Béyan Persan, by Báb, The (1911). [about]
- Letters of the Quranic Dispensation and Letters of the Living (huruf), by Universal House of Justice, in Lights of Irfan, 4 (2003). Some meanings of the term huruf ("letters") in Baha'i texts, including Letters of the Bayan, Letters of the Living, and Letters of the Quranic Dispensation. [about]
- List of Baha'i Studies and Translations, by Stephen Lambden. A list of content available at Lambden's personal website, Hurqalya Publications, with select links to manuscripts, texts, introductions. Includes Shaykhi and Babi studies, bibliographies, genealogies, provisional translations. [about]
- Perfection and Refinement: Towards an Aesthetics of the Bab, by Moojan Momen, in Lights of Irfan, 12 (2011). The writings of the Bab have implications for the "plastic" arts; significance for native traditions; relevance to the performing arts; and the concept of refinement which comes across in both the person and the writings of the Báb. [about]
- Persian Bayan, A Summary, by Báb, The and E. G. Browne, in Selections from the Writings of E. G. Browne on the Babi and Bahá'í Religions (1987). Overview and summary of The Bab's Persian Bayán, translated by Browne, edited by Momen. [about]
- Persian Bayan, The: Partial translation, by Báb, The. A partial provisional translation of the Persian Bayan. [about]
- Persian Bayan, The: From A.L.M. Nicolas' French translation, by Báb, The (2001). Four short chapters from The Báb's book of laws. Translation of Nicolas’s Le Beyán Persan, translated from the French, with reference to the Persian, by Ismael Velasco. [about]
- Persian Bayán: Summary and Thematic Analysis, by Peter Terry (2015). A detailed overview of this lengthy text of The Báb, which outlines elements of Bábí law, discussion of religious concepts, and the glorification of "He whom God shall make manifest." [about]
- Readings from the Writings of The Báb, by Muhammad Afnan (2012). Link to audio recordings of a descendant of the Báb reading from two of his most important works, Qayyúm al-Asmá' "Surah to the Kings" and the Bayán-i-farsí (Persian Bayán). [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). [about]
- Selections from the Writings of the Báb, by Báb, The (1982). [about]
- Stylistic Analysis of the Báb's Writings, A: Abridged Translation of Vahid Behmardi's Muqaddamih-yi dar bárih-yi sabk va siyáq-i áthár-i mubárakih-yi ḥaḍrat-i rabb a`lá, by Vahid Behmardi and William F. McCants, in Online Journal of Bahá'í Studies, 1 (2007). English translation by McCants of Behmardi's Persian article "Stylistic Analysis of the Báb’s Writings". [about]
- Tablet to Sháh-Muhammad-Amín (Amínu'l-Bayán): Excerpt, by Bahá'u'lláh and Universal House of Justice (2003). Excerpt of a tablet revealed in honour of the first Trustee of Huquq’u’lláh, surnamed the “Trusted of the Bayán," with introductory letter from the House of Justice. [about]