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Search for tag "Conversion"

from the chronology

date event locations tags see also
1868. c. May Bahá'u'lláh sent Nabíl-i-A`zam to Cairo to enquire after Hájí Mírzá Haydar-`Alí. He was instructed by Bahá'u'lláh to appeal to the officials for the release of several Bahá'ís who had been imprisoned in Cairo at the instigation of their enemies. He was thrown into prison in Cairo for two months and then in the Alexandria jail for a few more months. While there he befriended a Christian cellmate, Fáris Effendi, who soon becomes a Bahá'í. [BKG248, 265–6; EB268; GPB178]
  • Fáris Effendi was probably the first Christian to become a Bahá'í. [RB3:10, “Nabil-e aʿzam Zaranadi, Mollā Mohammad,” by Vahid Rafati, Encyclopædia Iranica]
    • Law˙-i-Aqdas (“Most Holy Tablet,” late 1870s?) was most probably addressed to (“Dr.”) Fáris Effendi.
  • See BKG265–8 for an account of Nabíl's arrest and imprisonment.
  • After his release he 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]
  • Cairo; Egypt Nabil-i-Azam; Haji Mirza Haydar-Ali; Faris Effendi; Imprisonments; First believers by background; Christianity; Conversion; Interfaith dialogue
    1880. Early 1880s The first Zoroastrians became Bahá'ís, in Persia. [SBBH2:67]
  • For information on these converts see SBBR2:67–93.
  • Iran Zoroastrianism; Conversion
    1886 In the year Birth of Narayan Rao Sethji Vakil, the first Hindu to become a Bahá'í in Surat, Gujarat, India. Surat; Gujarat; India Narayan Rao Sethji Vakil; Births and deaths; First believers by background; Conversion; Hinduism; Interfaith dialogue
    1890 c. Ibrahim George Kheiralla (Khayru'lláh) became a Bahá'í in Cairo under the tutelage of `Abdu'l-Karím-i-Tihrání. [BFA1:19]
  • It was probable that he was the first Bahá'í from Syrian Christian background. [BFA19]
  • See BFA1:175 for pictures.
  • Cairo; Egypt Ibrahim George Kheiralla; First believers by background; Christianity; Conversion; Interfaith dialogue
    1890 (In the year) A number of people of the Jewish, Zoroastrian and Buddhist Faiths became Bahá'ís. [BBR248–9; GPB195] Judaism; Jews; Zoroastrianism; Buddhism; Conversion; Interfaith dialogue
    1936 31 Dec Khusraw Bimán (Thábit) passed away in Bombay at the age of 103 or 104. [Imm:56]
  • He is the first Zoroastrian to accept the Faith in India. [Imm:44–6]
  • For the story of his life see Imm:39–60.
  • Mumbai (Bombay); India Khusraw Biman; In Memoriam; First believers by background; Zoroastrianism; Conversion
    1961 Jan - Feb Hand of the Cause of God Dr Rahmatu’lláh Muhájir traveled to India and demonstrated the principle of mass teaching. [DM172–84; SBBH2:165–7]
  • Mass teaching began in the rural area of Madhya Pradesh among the Hindu population. In 1961 there were 850 Bahá’ís; in 1963 87,000; by 1973 nearly 400,000; and by 1987 about two million. In 1983 45 per cent of all local spiritual assemblies were in India. [BBRSM195; BW13:299]
  • Madhya Pradesh; India Hands of the Cause; Hands of the Cause, Activities; Rahmatullah Muhajir; Mass conversion; Mass teaching; Teaching; LSA; Statistics; Growth
    1961 8 Jul The Custodians announced that mass conversion had begun in Ceylon, Central and East Africa, and Bolivia, while in Canada native peoples had begun to enter the Faith. [MoC293] Sri Lanka; Africa; Bolivia; Canada Custodians; Mass conversion; Native Americans; First Nations
    1962 (In the year) Thirty thousand new Bahá’ís enrolled in India in six months. [VV9] India Mass conversion
    1968 (In the year) Over a thousand new believers enrolled in Ethiopia. [BW15:186] Ethiopia Mass conversion
    1970 - early 1971 Over 20,000 Afro-Americans from the rural areas of the south-eastern United States became Bahá’ís. [BBRSM187] United States Mass conversion
    1970 Apr - Aug More than 6,000 people became Bahá’ís in Bolivia. [BW15:232] Bolivia Mass conversion
    1970 May One thousand Guajiro Indians became Bahá’ís in Venezuela. [BW15:241] Venezuela Native Americans; Mass conversion
    1971 (In the year) Over 500 people became Bahá’ís in Bangladesh. [BINS86] Bangladesh Mass conversion
    1971 27 – 30 Aug The first Bahá’í Youth Conference for Western Asia took place in New Delhi. [BW15:335]
  • Two thousand people enrolled during the conference and the week following. [BW15:335]
  • New Delhi; India; Asia Conferences, Bahai; Conferences, Youth; Youth; First conferences; Mass conversion
    1988 Jun Over 100,000 people, including large numbers of women, youth and families, became Bahá’ís in Uttar Pradesh, India. [BINS179:4] Uttar Pradesh; India Mass conversion
    1988 Sep A teaching project in Maddhya Pradesh, India, enrolled 20,000 new Bahá’ís in Morena District. [BINS185:4] Madhya Pradesh; India Mass teaching; Mass conversion
    1988 Oct In the State of Orissa, India, 2,600 people became Bahá’ís and 16 new local spiritual assemblies were formed in 15 days. Orissa; India LSA; Mass teaching; Mass conversion
    1988 Oct One hundred and twenty people in Hong Kong and 280 in Macau become Bahá’ís as a result of teaching institutes. [BINS189:8]
  • A later report stateed that more than 600 people in Macau had become Bahá’ís. [BINS194:3]
  • Hong Kong; Macau Teaching Institutes; Mass conversion
    1988 Nov More than 2,500 people enrolled in Bangladesh. [BINS190:5]
  • A later report indicated that over 5,000 people had become Bahá’ís and 108 new local spiritual assemblies formed. [BINS192:1]
  • Bangladesh LSA; mass conversion
    1988 Nov - Dec One thousand one hundred people became Bahá’ís in the State of Gujarat, India. [BINS190:5] Gujarat; India Mass conversion
    1988 Nov - Dec Six hundred people became Bahá’ís in West Bengal and 5,150 in Orissa, India. [BINS189:4–5] West Bengal; Orissa; India Mass conversion
    1988 26 Nov - 4 Dec Over a thousand people became Bahá’ís in Bolivia during a teaching project. [BINS189:2]
  • A later report indicated that over 2,000 people had become Bahá’ís. [BINS195:1]
  • Bolivia Mass conversion
    1988 Nov - 1989 Feb Teaching projects were launched in the Philippines, resulting in 3,847 people becoming Bahá’ís. [BINS195:4] Philippines Mass conversion
    1988 4 Dec A two-week teaching project was launched, resulting in 414 people becoming Bahá’ís, including ten chiefs. [BINS192:4] mass conversion
    1989 (In the year) More than 250 people became Bahá’ís in Zambia in the first three months of the year. [BINS201:6] Zambia mass conversion
    1989 (In the year) During a three-week teaching effort on the island of Tobago, 450 people became Bahá’ís. [BINS201:7] Trinidad and Tobago Teaching; mass conversion
    1989 May Nearly 880 people became Bahá’ís in Guyana. [BINS202:8] Guyana mass conversion
    1989 May The Olinga Teaching Project was launched in Fiji, resulting in over a thousand people becoming Bahá’ís. [BINS204:3] Fiji mass conversion
    1989 Aug Forty Bahá’ís from Réunion, Mauritius, Seychelles and France joined a teaching campaign in Madagascar during which 724 people become Bahá’ís. [BINS217:4] Madagascar mass conversion
    1989 Oct - Nov In India, 4,300 people became Bahá’ís in the State of Orissa. [BINS213:3] Orissa; India Mass conversion
    1989 Oct The National Spiritual Assembly of Bangladesh reported the enrolment of 7,500 people in the year since November 1988. [BINS210:1] Bangladesh mass conversion
    1990 (In the year) The Purest Branch Project in Belize resulted in over a thousand people becoming Bahá'ís from the Garifuna population around Dangriga. Belize; Dangriga Teaching campaigns; mass conversion Find ref
    1993 (In the year) More than 10,000 people became Bahá'ís in Bangladesh. [BINS318:8; BINS319:1] Bangladesh Mass conversion
    1995 Aug More than 7,000 people became Bahá'ís in Haiti in two weeks. [BINS348:3] Haiti Mass conversion

    from the main catalogue

    1. Bahá'í Faith: Prophecy and Conversion, by Brian J. Mistler (2001). Results of a field study of Baha'is in the United States and Australia which demonstrate that family connections and social teachings are greater incentives to conversion than prophecy is. [about]
    2. Bahá'í Faith and Traditional Societies, The: Exploring Universes of Discourse, by Moojan Momen, in dialogue magazine, 1:4 (1987). How misunderstandings can arise between pioneers and the cultures they've moved to; traditional vs. modern ways of communication, and the dynamics of conversion. [about]
    3. Bahá'ísm: History, Transfiguration, Doxa, by Hutan Hejazi Martinez (2010). An outsider's view of the role of ideologies in a postmodern era, focusing on Baha'i history, conversion narratives, ideology, and other competing philosophies. (Link to thesis, offsite.) [about]
    4. Conversion: to Bábí and Bahá'í Faiths, by Juan Cole, in Encyclopaedia Iranica, Volume 6 (1993). Brief excerpt, with link to article offsite. [about]
    5. Conversion Movements within Hindu Village Culture, by Susan Maneck (1997). Hindu, Christian, and Baha'i conversion patterns in India. [about]
    6. Conversion of Religious Minorities to the Bahá'í Faith in Iran: Some Preliminary Observations, by Susan Maneck, in Journal of Bahá'í Studies, 3:3 (1990). Conversion patterns of Zoroastrians and Jews in the period 1877-1921. [about]
    7. Conversion of the Great-Uncle of the Báb, The, by Ahang Rabbani, in World Order, 30:3 (1999). The history of Hájí Mírzá Sayyid Muhammad (1798-1876), maternal uncle of the Bab. [about]
    8. Conversion, Transformation, and Sacrifice in the Revelation of The Bab, by Peter Ashelman (2001). Hermeneutics in early Babi/Baha'i history and its relationship to conversion, and the historical evolution of the world Bahá’í community since its origins. [about]
    9. Diné Becoming Baha'i: Through the Lens of Ancient Prophecies, by Linda S. Covey (2011). Some Diné (Navajo) convert to the Baha'i Faith because it fulfills their ancient prophecies, its institutions provide autonomy and empower the Diné people, and Baha'i values of cultural diversity allow Diné to practice their traditional ways. [about]
    10. Enrollments and limited growth of the Bahá'í community, by Universal House of Justice (2002). The lack of significant numerical growth in certain Western Baha'i communities is related to the preceding decades of struggle, achievement and disappointment. [about]
    11. Entry by Troops, Promoting, by Shoghi Effendi and Universal House of Justice, in Compilation of Compilations, Volume 3 (2000). [about]
    12. Falta de crecimiento y el cambio de cultura, La, by Universal House of Justice (2002). [about]
    13. From Iran East and West, in Studies in the Bábí and Bahá'í Religions, 2 (1984). [about]
    14. Jewish Conversion to the Bahá'í Faith, by Moshe Sharon. [about]
    15. Judeo-Persian Communities of Iran in the Qajar Period: Conversion to the Bahá'í Faith, by Mehrdad Amanat, in Encyclopaedia Iranica (2009). Brief excerpt, with link to article offsite. [about]
    16. Messages from the Universal House of Justice 1963-1986: Third Epoch of the Formative Age, by Universal House of Justice (1996). [about]
    17. Meta-Narrative of Peasant Religious Conversion, The: A Case Study of the Baha'i Community In Thailand, by Amanah Nurish, in En Arche: Indonesian Journal of Inter-Religious Studies, 4:1 (2015). A study of why the peasant peoples of Yasothon, Thailand have turned to the Baha'i Faith instead of the more common Buddhism; how local political movements and resistance develop among the poor working-class in agricultural areas. [about]
    18. Navajo Tradition, The: Transition to the Bahá'í Faith, by Linda S. Covey, in Images, imaginations, and beyond: proceedings of the 8th Native American Symposium, November 2009, ed. Mark B. Spencer (2010). Examines three reasons behind the conversion of some Navajo to Baha'i in the early 1960s: fulfillment of prophecy, cultural empowerment and autonomy, and protection of traditional practices. [about]
    19. Necessary History, A: Teaching On and Off The Reservations, by Linda S. Covey, in Journal of Bahá'í Studies, 26:3 (2016). On the early Bahá’í literature directed toward Native Americans; history of Bahá’í conversion activities with Indigenous populations; and the work conducted by the Central States Regional American Indian Teaching. [about]
    20. Persian Stronghold of Zoroastrianism, A, by Mary Boyce (1977). Brief mention of Baha'i converts to Zoroastrianism in Yazd. [about]
    21. Promoting Entry by Troops: Study Guide, by Robert McClelland (1994). Study guide for the statement by the House and their compilation "Promoting Entry by Troops." [about]
    22. Proselytizing, Development, and the Covenant, by Universal House of Justice, in Messages from the Universal House of Justice: 1963-1986, The Third Epoch of the Formative Age (1996). Teaching vs. proselytization; applying Baha'i social teachings without becoming ensnared in prevailing cultural mores; and the uniqueness of the Baha'i covenant. [about]
    23. Questions of Haji Mirza Siyyid Ali Muhammad occasioning the Revelation of the Kitab-i-Iqan, by Haji Mirza Siyyid Ali Muhammad (1997). Translation of the questions submitted to Baha'u'llah by Haji Mirza Siyyid Muhammad, the maternal uncle of the Bab, which led to the revelation of the Kitab-i Iqan. [about]
    24. Tablet to Rad'ar-Rúh, by Bahá'u'lláh (2016). Raḍ’ar-Rúḥ, a believer from Mashad, received this tablet shortly after Baha'u'llah arrived in Akka. In it, Baha'u'llah describes being pleased about the recent declaration of Christian doctor named Faris. [about]
    25. Women and Religious Change: A case study in the colonial migrant experience, by Miriam Dixson, in Australian Bahá'í Studies, vol. 2 (2000). The story of Margaret Dixson, and one woman's growth from Anglicanism, via numerology and astrology, to commitment to the world ideals of the Baha'i Faith. [about]
     
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