Search for tag "Family"
|1778. c. 1778
||Birth of Mírzá Muhammad Riday-i-Shírází, the father of the Báb.
||Mirza Muhammad Rida; Births and deaths; Bab, Family of
|1819. 20 Oct
||Birth of Siyyid `Alí-Muhammad (The Báb), before dawn, in Shíráz. [B32; GH13; DB14, 72]
The Primal Point (Nuqtiy-i-Úlá). [BBD185]
The Promised One of Islam, the Qá'im. [BBD188]
Siyyid-i-dhikr (Lord of Remembrance). [BBD212]
His mother was Fátimih-Bagum. [Bab33, 46; KBWB20; RB2:382]
His father was Mírzá Muhammad Ridá. [BW4:234–5; LOG351; SE206; TN4]
He was a direct heir of the House of Háshim and descended thus from Muhammad and through Him from Abraham. [BW8:874]
Designations of the Báb include `Abdu'dh-dhikr (Servant of the Remembrance), Bábu'lláh (the Gate of God) and Hadrat-i-A`lá (His Holiness the Most Exalted One). [BBD1, 30, 93]
For biblical reference see LOG378. See RB1:304 for extracts from Shoghi Effendi re: His station.
See BBD39, GPB157–8 for a condensed history.
See Bab32 and TN4 for discussion of the date of His father's death
See DB28–30. See DB75 for the extent of His schooling. See DB75 n1 for his education.
- In the latter years of her life while she was living in Iraq, Bahá'u'lláh instructed two of His devoted followers, Hájí Siyyid Javád-i-Karbilá'í and the wife of Hájí 'Abdu'l-Majíd-i-Shírází, to acquaint her in the principles of the Faith and she became aware of the bountiful gifts which God had conferred upon her. [DB191]
||Bab, Birth of; Bab, Life of; Bab, Family of; Fatimih Bagum; Mirza Muhammad Rida; - Basic timeline, Condensed; - Basic timeline, Expanded; Bab, Basic timeline; Holy days; Twin Holy days; Births and deaths
|1820 (In the year)
||Birth of Khadíjih Bagum (daughter of Mírzá `Alí, a merchant of Shíráz), first wife of the Báb, in Shíráz.
||Khadijih Bagum; Bab, Family of; Births and deaths
|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]
||Bahaullah, Life of; Bahaullah, Childhood of; Bahaullah, Family of; Mirza Buzurg; Dreams and visions; Hair (general); Fishes; Sea; - Basic timeline, Expanded
|1828 (In the year)
||Passing of Mírzá Muhammad Ridá, the father of the Báb.
The Báb was placed in the care of His maternal uncle, Hájí Mírzá Siyyid `Alí, Khál-i-A`zam (the Most Great Uncle). He was a leading merchant of Shíráz and was the first, after the Letters of the Living, to embrace the new Cause in that city. He was one of the Seven Martyrs of Tihrán. [BBD14]
In the household was an Ethiopian servant named Mubarak who nurtured and tutored Him throughout His later childhood and adolescence. “the Bab, in fact, places Mubarak on the same plane as his father.” [The Ethiopian King by Nader Saiedi translated by Omid Ghaemmaghami Baha’i Studies Review, Volume 17 p181-186] This servant was not, in fact, the Hají Mubarak who later accompanied Him to Mecca.
According to Mírzá Abu'l-Fadl-i-Gulpáygání, the Báb was still an infant and had not yet been weaned when His father passed away. [DB72]
||Mirza Muhammad Rida; Haji Mirza Siyyid Ali; Bab, Family of; Bab, Uncles of; Uncles; Bab, Life of; In Memoriam; Births and deaths; Bab, Basic timeline; Mubarak
|1830 Jan c.
||Birth of Hájí Mírzá Muhammad Taqí Afnán (Vakílu'd-Dawlih), maternal uncle of the Báb, who supervised and largely paid for the building of the Mashriqu'l-Adhkár in `Ishqábád.
||Haji Muhammad-Taqi Afnan (Vakilud-Dawlih); Afnan; Bab, Family of; Vakilud-Dawlih; Mashriqul-Adhkar, Ishqabad; Births and deaths
|1831. c. 1831
||Birth of Mírzá Yahyá (Subh-i-Azal), half brother of Bahá'u'lláh.
||Mirza Yahya (Subh-i-Azal); Births and deaths; Bahaullah, Family of
|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]
||Mirza Buzurg; Bahaullah, Family of; Bahaullah, Life of; In Memoriam; Births and deaths; Cemeteries and graves; Bahaullah, Basic timeline; - Basic timeline, Expanded
||The marriage of Siyyid `Alí Muhammad (the Báb) in Shíráz to Khadíjih-Bagum (b. 1821) the daughter of Mirzá 'Ali, a merchant of Shiraz. She had been a childhood friend and sometimes playmate. Their family homes were adjacent. [Bab46; BBD28, 127; BKG402; RB2:382; DoH107; DB76note3]
See Bab80 for a reproduction of the marriage certificate.
He returned to live in the House after His marriage. [RoB4429]
||Bab, Life of; Bab, Family of; Weddings; Khadijih Bagum; Bab, Basic timeline; - Basic timeline, Expanded; Bab, House of (Shiraz)
|1843 (In the year)
||Birth of Ahmad, son of the Báb. He passed away shortly after he was born (or was still-born). [Bab46-47; DB76note4; 77; KBWB6-9]
DB74 for a picture of his resting-place. Also see KBWB7.
||Ahmad (son of the Bab); Bab, Life of; Bab, Family of; Cemeteries and graves; Births and deaths; In Memoriam; - Basic timeline, Expanded
|1845 Feb - Mar
||The Báb returned to Búshihr. He sent Quddús to Shíráz with a letter addressed to His uncle Hájí Mírzá Siyyid `Alí who, upon receiving it, embraced his Nephew's Cause, the first, after the Letters of the Living, to do so in Shíráz. The Báb also entrusted Quddús with a treatise for him entitled Khasá'il-i-Sab`ih (`the Seven Qualifications') and promised him his impending martyrdom. Later he gave his life as one of the Seven Martyrs of Tehran, see 1850 19 or 20 Feb. [Bab77–8; DB142–3; MS2, GPB9-10]
To the departing Quddus He promised intense suffering in Shíráz and eventual martyrdom. [DB142-143]
Bab77 and GPB10 say the Báb arrived in Búshihr in February - March.
SSBH1p23 and BBRSM216 say 15 May, 1845.
Before leaving on pilgrimage the Báb had stated that He would return to Karbalá and asked His followers to congregate there. An explanation in part for the large following that had gathered there is the messianic expectation associated with the year 1261, a thousand years after the Twelfth Imám's disappearance in 260 A.H.. This gathering was perceived as a threat by the authorities. [BBRSM15, 45, 216; DB157–8; SBBH1p23, 32]
The Báb changed His plan to meet His followers in Karbalá and instructed them to go to Isfahán instead. A number abandon Him, regarding this as badá', `alteration of divine will'. [BBRSM16; DB158; MH125; SBBH23]
Some speculate that He did not go to Karbalá to avoid conflict and sedition. Many Bábís had gone to Karbalá armed in preparation for holy war, `jihád'. [BBRSM21–2; SBBH1:23]
||Bushihr; Iran; Shiraz
||Bab, Life of; Bab, Pilgrimage of; Bab, Family of; Bab, Uncles of; Uncles; Quddus; Haji Mirza Siyyid Ali; Dhasail-i-Sabih (Seven Qualifications); Persecution, Iran; Persecution, Deaths; Persecution; First believers; Bab, Writings of
|1845. c. 7 Jul
||The Báb arrived in Shíráz.
Note: Other estimates for the time of His arrival in Shíráz are from about the 8th to 16th of August based on the fact that Husayn Khán ordered His arrest after the beating of Mullá Sádiq and Quddús. "According to A. L. M. Nicolas’ “Siyyid ‘Alí-Muhammad dit le Báb” (footnote 175, p. 225), this meeting took place on August 6, 1845 A.D." [DB146n2]
Bab105 says it must have taken the Báb another week at least to reach Shíráz;
SBBH1:24 says He arrived in Shíráz in early July.
Upon arrival in Shíráz the Báb was taken to the governor who publicly interrogated Him, rebuked Him and ordered his attendant to strike Him across the face. He was struck such a violent blow that His turban fell to the ground. Due to the intervention of Shay Abú-Turáb, the head ímam of the region He was released into the custody of His maternal uncle Hájí Mírzá Siyyid `Alí. [Bab85–9; BBRSM216; DB150–1; GPB11]
Note: DB155 states that after He was released and "regained His home" He was able to celebrate Naw-Rúz that fell on 10 Rabí'u'l-Avval, 1261 (19 March, 1945). This is an error. GPB11 says He was able to "celebrate the Naw-Rúz of that and the succeeding year in an atmosphere of relative tranquillity in the company of His mother, His wife and His uncle.'' This too appears to be in error. If He left Shíráz in September of 1846 He would not have been present In March of 1847.
Three of the divines of Shíráz passed a verdict of death upon The Báb. But for the intercession of Zahrá Bagum, the sister of the wife of The Báb, Khadíjih-Bagum, the mother of The Báb, Fátimih Bagum, with Shay Abú-Turáb, the Imám-Jum'ih of Shíráz, the Báb would have been executed. [LTDT12]
||Bab, Life of; Bab, Family of; Bab, Uncles of; Uncles; Haji Mirza Siyyid Ali; Bab, Basic timeline; - Basic timeline, Expanded
|1845. Jul (and months following)
||The Báb was released to the custody of His uncle, Hájí Mírzá Siyyid 'Alí. [DB151, LTDT13]
Báb was asked by Mírzá Abu'l-Qásim to attend a Friday gathering at the Mosque of Vakíl to appease the hostility and the curiosity of some of the residents of Shíráz and to clarify His position. The exact date of His attendance is unknown. He made a public pronouncement that He was neither the representative of the Hidden Imám nor the gate to him, that is, His station was higher. Many of those who witnessed His address became partisans. [Bab94–8; DB153–157]
see DB152 for pictures of the above mosque.
This time has been described by Shoghi Effendi as the `most fecund period' of the Báb's ministry. It marks the birth of the Bábí community. [Bab89–90]
During this time He was asked to speak in mosques and in colleges and He addressed gatherings in His home. The clergy sent their most able mullas to refute and humiliate Him without success. He never attacked the government or Islam but rather called out the corrupt clergy and the abuses of all classes of society. His fame and acceptance among the population grew. [DB157note1]
A considerable number of the Báb's followers had congregated in Isfahan at His instruction when He informed them He would not go to Karbilá when He returned from Mecca as He had previously stated. Upon hearing the news of the confinement of the Báb, Mullá Husayn and his companions, his brother and nephew, left Isfahán where they have been awaiting further instructions. They travelled to Shíráz in disguise. Mullá Husayn was able to meet secretly with the Báb several times in the house of His uncle. The Báb sent word to the remainder of His followers in Isfahán to leave and to travel to Shíráz in small, inconspicuous numbers. Among those gathered were some who were jealous of Múllá Husayn and the attention he received from the Báb. They threw their lot in with the detractors and were eventually expelled from the city for the unrest they caused. [DB160-162; Bab102–3; MH128–9]
After a time the presence of Mullá Husayn in Shíráz threatened to cause civil unrest. The Báb instructed him to go to Khurásán via Yazd and Kirmán and told the rest of the companions to return to Isfahán. He retained Mullá 'Abdu'l-Karím to transcribe His Writings. [Bab90, 102–3; DB170; MH130]
The Sháh sent one of the most learned men in Persia, Siyyid Yahyáy-i-Dárábí, (a town near Nayriz) surnamed Vahíd, (the peerless one) to investigate the claims of the Báb. He became an adherent of the Cause of the Báb. To him He revealed some 2,000 verses at one sitting of five hours and among the the Surih of Kawthar. Vahíd and 'Abdu'l-Karím spent three days and three nights transcribing this Tablet. Siyyid Yahyáy-i-Dárábí wrote to the Sháh and resigned his post. On the instructions of the Báb he journeyed home to acquaint his father with the new Message. As a result of his conversion most of the inhabitants of the town of Nayríz later became Bábís. [Bab90–4; BBD216; BBRSM41; CH21; DB171–7; GPB11–12; TN7–8; DB171-172note 2; Tablet of Patience (Surih Íabr): Declaration of
Bahá’u’lláh and Selected Topics
by Foad Seddigh p370] iiiii
<! from DB175 note 2 "current calamo" definition: written without reflection.>
Another learned scholar, Muhammad-`Alíy-i-Zanjání, surnamed Hujjat, became a believer after reading only one page of the Qayyúmu'l-Asmá'. Several thousand of his fellow townspeople in Zanján became Bábís. [Bab100–2; BBD111; BBRSM16; GPB12; DB177-179]
Mírzá Ahmad-i-Azghandí, yet another learned man, who had compiled traditions and prophecies concerning the expected Revelation, became a believer as well. [GPB12–13]
||Shiraz; Isfahan; Khurasan; Yazd; Kirman; Nayriz; Iran; Karbala; Iraq
||Bab, Life of; Vakil Mosque; Mosques; Mulla Husayn; Bab, Family of; Muhammad Shah; Shahs; Vahid (Siyyid Yahyay-i-Darabi); Hujjat; Qayyumul-Asma (book); Mirza Ahmad-i-Azghandi; Tahirih; Mirza Ahmad-i-Azghandi; Abdul-Karim
|1846 19 Mar
||The Báb bequeathed all His possessions to His mother and His wife and revealed a special prayer for His wife to help her in times of sorrow. He told His wife of His impending martyrdom. He moved to the house of His uncle Hájí Mírzá Siyyid `Alí. He told the Bábís in Shíráz to go to Isfahán. [GPB14; KB21–2; TB103–5, LTDT13; DB190-192]
||Shiraz; Isfahan; Iran
||Bab, Life of; Bab, Family of; Prayer; Haji Mirza Siyyid Ali
|1847. c. May
||Birth of Fátimih (Munírih) Khánum, wife of `Abdu'l-Bahá, in Isfahán.
Daughter of Mírzá Muhammad-'Alí. [DB208]
See MKML2-14 and DB208-209 for the story of her family and her conception.
See MH96 for information on Munírih, future wife of `Abdu'l-Bahá.
See CH84 for her account of a dream she had as a young child.
She was first cousin to the King of Martyrs and the Beloved of Martyrs. [CH86]
See MKML22-24 for the story of her first marriage to the younger brother of the King of Martyrs and the Beloved of Martyrs.
See MKML26-44 for the story of her trip from Iran to Mecca and then to the Holy Land in the company of Shaykh Salman.
||Munirih Khanum; Abdul-Baha, Family of; Births and deaths; Shaykh Salman
|1848 (In the year)
||The birth of Mírzá Mihdí, `the Purest Branch', the son of Bahá'u'lláh and His wife Ásíyih Khánum (Navváb) in the family’s rented house near the Shemiran Gate (Darvázih Shimrán) in northern Tehran. [BBD155]
He was named after Mihdí, Bahá’u’lláh’s elder full brother, who was dear to Him and who had recently died. In later years Bahá’u’lláh gave Mírzá Mihdí the title "the Purest Branch."
In January of 1853 Bahá'u'lláh and His family left Tehran on the first stage of their exile. Mírzá Mihdí, who was unwell at the time and unfit to undertake three months of hard travel across the Iranian Plateau and the Zagros Mountains in severe winter weather, had to be left behind in the care of relatives. The Research Department of the Universal House of Justice, which has no definitive information on the topic, suggests that it is possible that more than one relative may have cared for Mírzá Mihdí over the seven years before he rejoined his parents in Baghdad. RoL165 says that he was left with his maternal grandmother, CH45 says it was his maternal great-grandmother, BKG13 says it was his paternal aunt, Hadrat-i-Ukht, identified as Sárih Khánum.
He was reunited with his parents in 1860 after Bahá’u’lláh’s return from the mountains of Sulaymaniyah and the family remained in Baghdad for another three years, until April 1863.
Mírzá Mihdí accompanied Bahá’u’lláh in His successive exiles to Istanbul, Edirne, and, finally, to Akka.
Despite his youth, Mírzá Mihdí was accustomed to hardship and was recognized as "a pillar of strength" among the exiles during the difficult period after their departure from Baghdad. He resembled ‘Abdu’l-Bahá in appearance and character and was noted for his piety, gentleness, dignity, courtesy, and patience. Throughout his brief adult life, Mírzá Mihdí was Bahá’u’lláh’s companion and served as one of His secretaries, recording the sacred tablets that He revealed. Many such manuscripts in Mírzá Mihdí’s excellent handwriting are extant." [Bahá'í Encyclopedia]
See also Mírzá Mihdí: The Purest Branch by Boris Handal published by George Ronald Publisher, 2017
See 22 June 1870 and 23 June 1870
||Mirza Mihdi (Purest Branch); Births and deaths; Bahaullah, Family of; Boris Handal
||When the news of the martyrdom of the Báb reached Shiraz, Fatimah Bagum, the mother of the Báb, having previously
consulted with her Son about the journey to the `Atabat, (literally means the sublime thresholds.Thea are the shrines of six Shia Imams which are in four cities of Iraq, namely Najaf, Karbala, Kadhimiya and Samarra) decided to leave Shiraz. She wanted to put behind her the constant barrage of insults aimed at her family by the city’s divines.
Before she left, it was decided that Khadíjih Bagum would live with her half-sister in the house of the martyred-uncle of the Báb, Háji Mírzá Siyyid 'Alí, and the Blessed House be entrusted to Mírzá Muhammad-Husayn-i-Bazzaz, son of Mírzá Asadu’llah. He was not a believer in the Báb but a native of Shiraz and a close acquaintance of the family. This decision ushered in a period where the House was in the hands of non-believers. [MBBA167-168]
||Fatimih Bagum; Bab, Family of; Bab, House of (Shiraz); Khadijih Bagum
|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]
||Mirza Muhammad Ali; Births and deaths; Bahaullah, Life of; Bahaullah, Wives of; Bahaullah, Family of; Mahd-i-Ulya (Fatimih Khanum); Firsts, Other
|1856. c. 1856 – 1857
||Birth of Samadíyyih Khánum, first daughter of Bahá'u'lláh and His second wife, Mahd-i-‘Ulyá (Fatimih).
||Samadiyyih Khanum; Bahaullah, Family of; Mahd-i-Ulya (Fatimih Khanum); Births and deaths; Bahaullah, Life of; Sulaymaniyyih
||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]
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 – 1868
||Hájí Mírzá Muhammad-‘Alí, a cousin of the Báb, lived in Shanghai during this period. This is the first record of a Bábí or Bahá'í living in China. [PH24]
From 1870 he lived in Hong Kong dealing as a merchant and was joined by his brother, Hájí Mírzá Muhammad Husayn. [PH24; Video Early history of the Bahá'í Faith in China 2min56sec]
||Shanghai; Hong Kong; China
||Haji Mirza Muhammad-Ali (Afnan); Haji Mirza Muhammad Husayn (Afnan); Afnan; Bab, Family of; First Bahais by country or area
|1862. c. Mar - Jun
||Birth of Sádhijíyyih, second daughter of Bahá'u'lláh and His second wife, Mahd-i-‘Ulyá (Fatimih).
||Sadhijiyyih; Bahaullah, Family of; Mahd-i-Ulya (Fatimih Khanum); Births and deaths
|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]
||Ridvan; Bahaullah, Declaration of; Bahaullah, Family of; Bahaullah, Life of; Ridvan Festival; Najibiyyih Garden; Holy days
|1863. c. Aug - Nov
||Death of Sádhijíyyih, 18-month-old daughter of Bahá'u'lláh and Mahd-i-‘Ulyá. Her body was buried in a plot of land outside the Ádirnih Gate of Constantinople. [BKG203]
||Istanbul (Constantinople); Turkey
||Sadhijiyyih; Bahaullah, Family of; Mahd-i-Ulya (Fatimih Khanum); Edirne Gate
|1864 (In the year)
||Birth of Mírzá Hádí Shírází, the father of Shoghi Effendi, in Shíráz.
||Mirza Hadi Shirazi; Shoghi Effendi, Family of; Births and deaths
|1864. 15 Aug
||Birth of Mírzá Díyá'u'lláh, the third son of Bahá'u'lláh and Mahdi-‘Ulyá. [BKG222]
||Edirne (Adrianople); Turkey
||Mirza Diyaullah; Bahaullah, Family of; Mahd-i-Ulya (Fatimih Khanum); Births and deaths
|1867 (In the year)
||Birth of Mírzá Badí'u'lláh, fourth son of Bahá'u'lláh and Mahd-i‘Ulyá in Adrianople. [BKG247]
||Edirne (Adrianople); Turkey
||Mirza Badiullah; Bahaullah, Family of; Mahd-i-Ulya (Fatimih Khanum); Births and deaths
|1873 8 Mar
||Marriage of `Abdu'l-Bahá to Munírih Khánum in the House of `Abbúd.
DH45 says the marriage took place in late August or September 1872.
See CH87–90, SES25-26, DH45–6 and RB2:208–9 for details of the wedding.
For the story of Munírih Khánum's life see RB2:204–9.
She was the daughter of Mírzá Muhammad-`Alíy-i-Nahrí by his second wife. [BBD165; GPB130; RB2:204]
See BBD 166, BKG340–1, DB208–9 and RB2:203–4 for the story of her conception.
See BKG344, MA112–13 and RB2:206–7 for the story of her first marriage.
The marriage resulted in nine children, five of whom died in childhood: Husayn Effendi (died 1887, aged two), Mihdí (died aged two-and-a-half), Túbá, Fu'ádiyyih and Rúhangíz. Four daughters grew to adulthood. The oldest of these was Díyá'iyyih, who married Mírzá Hádí Shírází in 1895. Shoghi Effendi was their eldest child. The second daughter, Túbá Khánum, married Mírzá Muhsin Afnán. The third daughter of `Abdu'l-Bahá, Rúhá, married Mírzá Jalál, the son of Mírzá Muhammad-Hasan, the King of Martyrs. The fourth daughter, Munavvar, married Mírzá Ahmad. [ABMM]
||Abdul-Baha, Life of; Abdul-Baha, Family of; Munirih Khanum; Weddings; Mirza Muhammad-Aliy-i-Nahri; Diyaiyyih Khanum; Mirza Hadi Shirazi; Tuba Khanum; Mirza Muhsin Afnan; Ruha Khanum; Mirza Jalal; Mirza Muhammad-Hasan (King of Martyrs); King of Martyrs and Beloved of Martyrs; Munavvar Khanum; Mirza Ahmad; Genealogy; - Basic timeline, Expanded; Abdul-Baha, Basic timeline
|1879. c. 1879
||Sárih Khánum, the faithful sister of Bahá'u'lláh, passed away in Tihrán. She was buried a short distance from the city. [RB1:49–50]
||Sarih Khanum; Bahaullah, Family of; In Memoriam; Births and deaths; Cemeteries and graves
|1879 or 1880
||Birth of Túbá Khánum, second daughter of `Abdu'l-Bahá. [CH93, 95, ABMM]
||Tuba Khanum; Abdul-Baha, Family of; Abdul-Baha, Life of; Births and deaths
|1896 (In the year)
||Díyá'íyyih Khánum, the eldest daughter of `Abdu'l-Bahá, married Mírzá Hádí Afnán of Shíráz. [BW4:234 (GENEALOGY); DH59–60]
These are the parents of Shoghi Effendi.
For a picture of Díyá'íyyih Khánum see MA105.
||Diyaiyyih Khanum; Mirza Hadi Afnan; Afnan; Abdul-Baha, Family of; Abdul-Baha, Life of; Shoghi Effendi, Family of
|1896 c. Oct
||`Abdu'l-Bahá rented the former Governorate of `Abdu'lláh Páshá in the northwest corner of the city of `Akká at the inner moat. [BBD13, 108; DH60]
He established it as His residence and as the home for His daughters, their husbands and families. [DH60-4, BW16:104]
See also BW16:104–6, DH60–4.
||Abdullah Pasha; House of Abdullah Pasha; Abdul-Baha, Life of; Abdul-Baha, Family of
|1897. 1 Mar
||The birth of Shoghi Effendi, in the house of `Abdu'lláh Páshá. [BBD208; BKG359; DH60, 214; GBF2]
He was descended from both the Báb and Bahá'u'lláh: his mother was the eldest daughter of `Abdu'l-Bahá; his father was an Afnán, a grandson of Hájí Mírzá `Abu'l-Qásim, a cousin of the mother of the Báb and a brother of His wife. [CB280; GBF2]
He was the Ghusn-i-Mumtáz, the Chosen Branch. [BBD87]
`Shoghi' means `one who longs'. [CB281]
`Abdu'l-Bahá commanded everyone, even Shoghi Effendi's father, to add the title `Effendi' after his name. [CB281; GBF2]
`Abdu'l-Bahá gave him the surname Rabbání in the early years of his study in Haifa so that he will not be confused with his cousins, who were all called Afnán or Shahíd. The family name "Rabbání" was also used by Shoghi Effendi's brothers and sister. [BBD191–2; DH60–1; PG4]
As a young boy the Master sent him with a nurse named Hájar Khátún to live in Haifa where he was registered in the French Jesuit school, Collège des Frères. By the age of nine or ten his mother had gotten rid of this nurse. He was unhappy at school in Haifa so the Master sent him to a Catholic boarding school in Beirut where he was equally unhappy. He even sent an attendant to rent a house and provide care so he could attend as a day student but still he was not happy so arrangements were made for him to enter the preparatory school associated with the Syrian Protestant College. [PG4; PP15-17]
See also Rabbani, The Priceless Pearl; Rabbani, The Guardian of the Bahá'í Faith; Giachery, Shoghi Effendi: Recollections.
In a letter from the Universal House of Justice dated 1 October 1973 to Elias Zohoori, included on page 83 of his book, Names and Numbers: A Bahá’í History Reference Guide it says:
…we write to advise you that it has not been possible to establish with absolute accuracy the date of the beloved Guardian’s birth. Shoghi Effendi’s passport gives 3rd March 1896…A note in the Guardian’s handwriting indicates 1st March 1897…A further and different date has been noted by Shoghi Effendi’s father. Unless further research is able to clarify the matter, it is not possible to make a categorical statement of the Guardian’s birth date.
- Shoghi Effendi's registration form for the Syrian Protestant College shows his year of birth as 1899. [PGp14-15]
- The inscription on the column erected at Shoghi Effendi's resting place shows "4 November 1896".
||Shoghi Effendi, Life of; House of Abdullah Pasha; Bahaullah; Family of; Abdul-Baha, Family of; Afnan; Aghsan; Haji Mirza Abul-Qasim; Rabbani (name); Names and titles; - Basic timeline, Condensed; - Basic timeline, Expanded; Shoghi Effendi, Basic timeline
|1902 28 Nov
||Construction began on the Mashriqu'l-Adhkár of `Ishqábád with the laying of its cornerstone. [BFA2:116-17; YSxvii]
BBRXXX says this was 12 December. The discrepancy may lie in the use of two different calendars.
The foundation stone was laid in the presence of General Subotich, governor-general of Turkistan. [BFA2:116–17; GPB300; see discussion of Krupatkin vs Subotich in The City of Love:
Ishqábád and the Institution of the Mashriqu'l-Adhkár by Bruce Whitmore] Also see BBR442-443 for the account of a Russian official, A D Kalmykov who says it was General Subotich.
`Abdu'l-Bahá commissioned Hájí Mírzá Muhammad-Taqí, the Vakílu'd-Dawlih, son of Hájí Siyyid Muhammad, the uncle of the Báb for whom Bahá'u'lláh had revealed The Kitáb-i-Íqán, to be in charge of the project. He largely paid for it. [AB109]
`Abdu'l-Bahá Himself delineated the general design and a Russian architect, Volkov, planned and executed the details of the construction. [AB109–10; Universal House of Justice 20 June 1991 para 8]
A meeting hall and some of its dependencies had been built before 1900.
The dependencies included two Bahá'í schools, a travellers' hostel, a medical dispensary and Hazíratu'l-Quds. [BBD122; BBR442; BBRSM:91]
For a Western account of this see BBR442–3.
See jacket of BBR for a photograph of work on the Temple.
See the message of the Universal House of Justice dated 1 August, 2014 for more on the Mashriqu'l-Adhkár in `Ishqábád.
Location: In the heart of the city of `Ishqábád
Foundation Stone: Late 1902 by General Subotich, the governor-general of Turkistan who had been delegated by the Czar to represent him.
Construction Period: Initial step had been undertaken during the lifetime of Bahá’u’lláh. Superstructure: 1902 – 1907. External Ornamentation: 1919
Site Dedication: No record of a dedication ceremony on completion of the building can be found although the external ornamentation was completed in 1919 it is probable that the building had been in use for some years by this time.
Architects: `Abdu'l-Bahá Himself delineated the general design. More specific design was by Ustad Ali-Akbar-i-Banna and a Russian architect, Volkov, planned and executed the details of the construction under the supervision of Hájí Mírzá Muhammad-Taqí, the son of Hájí Siyyid Muhammad, the uncle of the Báb for whom Bahá'u'lláh had revealed The Kitáb-i-Íqán. [AB109]
Dependencies: two Bahá'í schools, a travellers' hostel, a medical dispensary and Hazíratu'l-Quds
Lease period: – 1938
Seizure; the building was turned into an art gallery
Demolition: August 1963 the Universal House of Justice announced that it had been demolished by the authorities and the site cleared.
References: AB109, BW14p479-481, GPB300-301, CEBF236, EB266-268, MF126-128
||Mashriqul-Adhkar (House of Worship); Mashriqul-Adhkar, Quick facts; Mashriqul-Adhkar, Ishqabad; Mashriqul-Adhkar, Dependencies of; Mashriqul-Adhkar, Design; Architecture; Architects; Foundation stones and groundbreaking; General Subotich; Krupatkin; Haji Muhammad-Taqi Afnan (Vakilud-Dawlih); Afnan; Bab, Family of; Haji Siyyid Muhammad; Ustad Ali-Akbar-i-Banna; Volkov; Haziratul-Quds; Bahai schools; - Basic timeline, Expanded; Abdul-Baha, Life of
|1904 28 Oct
||Ali Kuli Khan married Florence Breed, the first marriage between a Persian and a Western Bahá'í. [BFA2:147]
For details of this marriage see SUR223–20.
When 'Abdu'l-Bahá heard the new of the marriage He said, ‘This is the first sign of union between East and West.’ Then He sent for candies to be brought and said, ‘The event is so joyous that it must be celebrated!’ And He distributed the candy to those present, as is the custom for the parents of the bridegroom to do at a Persian wedding banquet. [AY26]
See AY51-53 for the history of the Breed name.
See AY53-> for the relationship between Khan and the Hearst family.
||Ali Kuli Khan; Florence Breed; Firsts, Other; Interracial marriage; Weddings; Hearst family; Phoebe Hearst
||Hájí Muhammad-Taqí Afnán, Vakílu'd-Dawlih, the cousin of the Báb largely responsible for the building of the House of Worship in `Ishqábád, was buried in the newly acquired Bahá'í cemetery in Haifa, the earliest recorded burial in the cemetery. [BBD51; DH182]
He was appointed as one of the Apostles of Bahá'u'lláh.
||In Memoriam; Haji Muhammad-Taqi Afnan (Vakilud-Dawlih); Afnan; Bab, Family of; Cemeteries and graves; Mashriqul-Adhkar, Ishqabad; Firsts, Other; Apostles of Bahaullah
|1937. 11 Apr
||The passing of Dr. Zíá Bagdádí (b. February 9, 1882, Beirut, Lebanon) in Augusta, Georgia. He was buried in Westover Memorial Park, Augusta, Georgia.
Dr. Bagdádí attended the American University of Beirut and graduated as a physician. In September 1909, on ‘Abdu’l-Bahá’s advice, he moved to Chicago to further his medical studies and soon emerged as a pillar of the Chicago Bahá’í community. A major translator of ‘Abdu’l-Bahá’s tablets into English and the editor of the Persian pages of Star of the West, he accompanied ‘Abdu’l-Bahá on much of His North American travels in 1912.
In the year 1929, Dr. Bagdádí wrote a book telling of his birthplace and travels in the Orient under the title, Treasures of the East. He wrote of his experiences in the presence of Bahá'u'lláh as a child.
He married Zeenat Khanum who was the daughter of Hasan Aqa Tabrizi, aunt of Ali Nakhjavani who went to the Holy Land to give information relating to the restoration of the house of ‘Abdu’llah Pasha. Zeenat’s sister was Fatimih Khanum (Ali Nakhjavani’s mother) who spent her youth in service to the Greatest Holy Leaf. These two sisters, when they were young girls in ‘Akka, nine and eleven years old, were accepted into the household of ‘Abdu’l-Bahá. They were married in the first Bahá’í marriage in Montreal, Canada which took place on April 30, 1914. [Bahá'í Chronicles]
||Augusta, Georgia; United States; Beirut; Lebanon; Montreal; Canada
||In Memoriam; Zia Bagdadi; Bagdadi family; Star of the West; Zeenat Khanum; Hasan Aqa Tabrizi; Fatimih Khanum; Ali Nakhjavani; House of Abdullah Pasha; American University of Beirut
|1955. 21 April
||The Báb's only child, Ahmad, was still-born or died soon after birth. Khadíjih Bagum had a very difficult delivery and almost died as a result. The child was buried under a pine (or cypress) tree in the shrine of Bíbí-Dukhtarán (meaning Matron or Mistress of the Maidens).
In the opening days of 1955, the Shíráz municipality decided to construct a school on the site which would have destroyed the grave. When advised of the situation Shoghi Effendi responded: "Guardian approves transfer remains Primal Point's Son Gulistán Jávíd. Ensure befitting burial."
The Spiritual Assembly arranged for the remains to be exhumed, laid in a silk container, and placed in a cement coffin. For three months, the coffin was kept in the western part of the local Hadiratu'l-Quds. On the 21st of April 1955, which coincided with the day of the Báb's martyrdom reckoned by the lunar calendar, a special ceremony for the reinterment was held. It was the largest Bahá'í gathering in Shíráz in the history of the Bahá'í Faith. Multitudes of believers from all parts of the country participated in the historic event. In a prayerful atmosphere, the remains were reinterred in the Bahá'í cemetery of Shíráz. The Guardian heard the details and, on 24 April, cabled his joy: "SHIRAZ ASSEMBLY CARE KHADEM TEHERAN. OVERJOYED HISTORIC ACHIEVEMENT CONGRATULATE VALIANT FRIENDS LOVING REMEMBRANCE SHRINES SUPPLICATING BOUNTIFUL BLESSINGS. SHOGHI." [The Afnán Family:
Some Biographical Notes by Ahang Rabbani 2007 Note <44>]
In the first báb of the fifth vahíd of the Persian Bayán, the Báb asks for a befitting structure to be built over the resting-place of Ahmad for the faithful to worship God. [Bahaipedia]
||Ahmad (son of the Bab); Bab, Life of; Bab, Family of; Cemeteries and graves; Births and deaths
||The Custodians announced that the resting place of the remains of the father of Bahá’u’lláh had been identified. [MC144]
||Bahaullah, family of
||In Iran, the house of the maternal uncle of the Báb and the adjacent house in which the Báb was born were destroyed on the pretext that the sites needed to be cleared. [BW17:79]
||Persecution, Iran; Persecution, Destruction; Persecution; Bab, House of (Shiraz); Bab, Family of
|1980. 18 Jan
||The publication of the compilation on Divorce by the Universal House of Justice. [MUHJ63-86p404]
||Divorce; Marriage; Family (general); Compilations; Publications
|1982. 18 Feb
||The publication of the compilation entitled "Family Life" by the Universal House of Justice. [Messages63-86p533, Compilation of CompilationsVol 1 p385]
||Marriage; Family (general); Compilations; Publications
|1982. 18 Nov
||Publication by the Universal House of Justice of the compilation on “Family Life”. [BW18p41; CoC1p385]
||Marriage; Family (general); Compilations; Publications
|2009. 24 Nov
||In a message the Universal House of Justice called on the Bahá'ís in Iran to active participation in the affairs of Iran, its reconstruction, and in the improvement of its social conditions notwithstanding the current threatening conditions facing them and to collaborate actively with other Iranians who are active in the areas of social development without taking part in any of the many Iranian political groups. The Universal House of Justice asked the Bahá'ís of Iran to search for the foundations of sustainable social and cultural advancement in their consultation at the family and community level, through an emphasis on the role of the family in children’s education, through a true understanding of justice and service to mankind. The message included a translation of the compilation on Family Life originally included with an English message from the Universal House of Justice.
||Compilations; Family (general); Social action; Universal House of Justice, Letters and messages
|1981. 29 May - 3 Jun
||The International Conference on Marriage and the Family was held May 29-June 3 was held in Ottawa concurrent with the ABS conference to hear papers presented by scholars on various aspects of Bahá’í studies.
Just as Amatu’l-Bahá Rúḥíyyih Khánum had ended the Association’s annual conference, so she opened the three days of its International Bahá’í Conference on Marriage and the Family, speaking first about the problem of divorce, endemic among the Bahá’ís as it is in the world at large, and a source of great concern at the World Centre. Although marriage, she said, is not in itself a commandment, it is essential that Bahá’ís obey and take seriously the Bahá’í laws on marriage.
One of the speakers at the International Bahá’í Conference on Marriage and the Family, sponsored by the Association for Bahá’í Studies was Mrs Yoshiko Nomura, a housewife from Tokyo, Japan, who was the founder and executive director of the Center for Lifelong Integrated Education.
Other speakers included Kerry Mothersill, A.M. Ghadirian, Khalil A. Khavari, Michael Bruwer, Jane Faily, Frank Haendel, Hossain Danesh, Eric Frost, Sandra Roberts, N. Peseschkian, Ruth Eyford, and Anne McGillivray.
[BN Issue 607 October 1981 p7]
||International Conference on Marriage and the Family; Amatul-Baha Ruḥiyyih Khanum; Kerry Mothersill; Abdul-Missagh Ghadirian; Khalil A. Khavari; Michael Bruwer; Jane Faily; Frank Haendel; Hossain Danesh; Eric Frost; Sandra Roberts; Nossrat Peseschkian; Ruth Eyford; Anne McGillivray
from the main catalogue
See all tags, sorted numerically or alphabetically.
- Abdu'l-Baha's First Thousand-Verse Tablet: History and Provisional Translation, by Ahang Rabbani and Khazeh Fananapazir, in Bahá'í Studies Review, 16:1 (2010-04). Tablet revealed in 1897 in response to events in Akka and the rebellion against Abdu'l-Bahá by his family members after the passing of Bahá'u'lláh. [about]
- Activities in the Bahá'í World Community to Improve the Status of Women during the United Nations Decade for Women, by Bahá’í International Community (1985-07-15). Report presented to the World Conference to Review and Appraise the Achievements of the United Nations Decade for Women: Equality, Development and Peace [about]
- Applications of Positive Psychotherapy for Marriage and Family Therapy, by Nossrat Peseschkian, in Bahá'í Studies Notebook, 3:1-2 (1983). To understand observed behaviour, we need to consider transcultural conditions as well as those in the personal history of the patient. This approach underlies the author's concept for a conflict-centred therapy. [about]
- Assessing the Claims of Nigar Bahá'í Amsalem, by Adib Masumian (2009/2012). On claims made by the great-granddaughter of Bahá'u'lláh, as presented in the outsider film Bahá'ís in My Backyard. [about]
- Báb in Shiraz, The: An Account by Mírzá Habíbu'lláh Afnán, in Witnesses to Babi and Bahá'í History, vol. 16 (2008). Recollections of the early years of the Bab and his family, and the times following his declaration; written by a relative. [about]
- Bagdádi Family, by Kamran Ekbal, in Encyclopaedia Iranica (2014). Brief excerpt, with link to article offsite. [about]
- Bahá'í Faith: Prophecy and Conversion, by Brian J. Mistler (2001-02). Results of a field study of Bahá'ís in the United States and Australia which demonstrate that family connections and social teachings are greater incentives to conversion than prophecy is.
- Bahá'í Families: Perspectives, Principles, Practice, by Patricia Wilcox: Review, by Michael J. Bruwer, in Journal of Bahá'í Studies, 5:2 (1992). [about]
- Bahá'í Marriage and Family Life (1983/1997). Selections from the Bahà’i writings. [about]
- Bahá'í-Inspired Perspectives on Human Rights (2001). Articles by Kiser Barnes, Greg Duly, Cheshmak Farhoumand-Sims, Graham Hassall, Darren Hedley, Nazila Ghanea-Hercock,
Chichi Layor, Michael Penn, Martha Schweitz, and Albert Lincoln. [about]
- Bahiyyih Khanum: Eulogy for the Greatest Holy Leaf, in the Guardian's handwriting, by Shoghi Effendi (1932). A hand-written tribute to Bahiyyih Khanum, a daughter of Bahá'u'lláh. [about]
- Bahiyyih Khanum: The Greatest Holy Leaf, by Bahá'u'lláh and Abdu'l-Bahá (1982). A compilation from Bahá'í sacred texts and writings of the Guardian of the Faith and Bahíyyih Khánum's own letters. [about]
- Bringing Rights Home: Human Rights and the Institution of the Family, by Chichi Layor, in Bahá'í-Inspired Perspectives on Human Rights (2001). The role of family rights in contemporary human rights discourse, Bahá’í principles relating to family rights, and relevant provisions in present-day human rights legal instruments. [about]
- Child of the Covenant, The: A Study Guide to the Will and Testament of 'Abdu'l-Baha , by Adib Taherzadeh (2000). A detailed study of the "Charter of Bahá’u’lláh's New World Order." Sequel to the author's Covenant of Bahá'u'lláh. [about]
- Children, by Nancy A. Davis, in The Bahá'í Encyclopedia (2009). On persons in the stages of life from conception, when the soul comes into being, to the age of fifteen, the beginning of spiritual maturity or adulthood. [about]
- Chinese Family Religion and World Religion, by Yeo Yew Hock, in Singapore Bahá'í Studies Review, vol. 2 (1997). Principles of filial piety and ancestor worship as practised in Chinese tradition; maintenance of genealogies and moral instruction of children with traditions of their forebears and "ancestral cults" help to reinforce the lineage and family solidarity. [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]
- Condition of non-Bahá'í Relatives after Death, The, by Universal House of Justice (1991-08-28). Four questions: Do the non-Bahá'í parents of believers become Bahá'ís in the next world? What is the definition of "kin"? What is the requisite spiritual state of the believer? What conditions are associated with the divine bounty? [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]
- Covenant of Baha'u'llah, The, by Adib Taherzadeh (1992). A lengthy study of the Bahá'í Covenant, Bahá’u’lláh's own Will and Testament Kitáb-i-'Ahdí and the Will and Testament of ‘Abdu’l-Bahá, and the historical events they refer to. Prequel to the author's Child of the Covenant. [about]
- Creación De Familias Liberadas De La Violencia, La: Un Informe Resumido Del Simposio Llevado Acabo, by Bahá'í International Community (1994-05). [about]
- Divine Art of Living, The, by Báb, The and Bahá'u'lláh (1944/2006). Collection of thematically arranged quotations. [about]
- Divine Education: The Root of Knowledge, by Abu'l-Qasim Faizi, in Glory: A Bahá'í Youth Magazine, 5:2 (1973-04). On Bahá'í families and raising children to appreciate Bahá'í principles. [about]
- Education of Children, by Abu'l-Qasim Faizi (1974). On Bahá'í families and raising children to appreciate Bahá'í principles. [about]
- Education of Youth and Our Twentieth Century Dilemma, The, by Habib Taherzadeh, in Bahá'í News, 342 (1959 August). Moral education is lacking in modern societies. Bahá'í moral precepts can guide us towards the goal of moral evolution, to usher in the Golden Age of human maturity and the dawn of Divine Civilization on this planet. [about]
- "Exploring Male Oppressions from a Family-Systems Perspective," by Janet Huggins: Commentary and Response, by Hoda Mahmoudi and Janet Huggins, in Journal of Bahá'í Studies, 4:3 (1991). [about]
- Family in Bahá'í Faith, The, by Moojan Momen (1996). Overview of Bahá'í teachings on marriage, children, and education. [about]
- Family in Bahá'í Society, The: A Unique Approach to Curriculum Development, by Stephen Hall, in The Family: Our Hopes and Challenges (1995). Educational ideas from Dr. Dwight Allen and Dr. Farzan Arbab. [about]
- Family Law in Iran, by Sen McGlinn (2001). Detailed overview of 20th-century Iranian laws regarding marriage, divorce, marriage rights and duties, dowry, and inheritance. Contains passing mentions of the Bahá'í Faith. [about]
- Family Life, by Báb, The and Bahá'u'lláh, in Compilation of Compilations, Volume 1 (1991). [about]
- Family Life: Warwick Leaflets, by Warwick Bahá'í Bookshop (1992). [about]
- Family Life, by Will C. van den Hoonaard and Deborah K. van den Hoonaard (1995). Writings of Bahá'u'lláh, `Abdu'l-Bahá, and the Institutions, with commentary reviewing views on family life. [about]
- Family Life, by Shoghi Effendi and Universal House of Justice (2008). Extracts on preserving the bond between husband and wife, parent-child relationships and responsibilities, and enhancing family life. [about]
- Fifty Bahá'í Principles of Unity: A Paradigm of Social Salvation, by Christopher Buck, in Bahá'í Studies Review, 18 (2014). World religions are systems of salvation, liberation, or harmony, in direct response to the perceived human predicament. To Baha’is, this predicament is profound estrangement and the solution is world unity, from family to international relations. [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."
- 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]
- Genesis of the Bábí-Bahá'í Faiths in Shíráz and Fárs, The, by Mirza Habibu'llah Afnan, in Witnesses to Babi and Bahá'í History, vol. 1 (2008). Detailed account of the early years of the Bab, events of the 1880s and 1890s, the Constitutional Revolution years, and appendices for the study of the Bahá'í community in Shíráz. [about]
- Greatest Holy Leaf, The, by Bahiyyih Nakhjavani (n.d.). [about]
- Human Rights and the Rights of the Child: Implications for Children's Participation in the Bahá'í Community, by Greg Duly, in Bahá'í-Inspired Perspectives on Human Rights (2001). Are human rights universal? Do rights have spiritual or religious influences? What is the relevance of child rights and prospects of children’s participation in the Bahá’í community? [about]
- Husband and Wife, Relationship between, by Universal House of Justice, in Messages from the Universal House of Justice, 1963-1986: The Third Epoch of the Formative Age (1996). The "functional" divisions between husband and wife in the Bahá'í Writings should be considered in the light of the general principle of equality between the sexes. [about]
- Light Was in the Darkness, The: Reflections on the Growth that Hides in the Pain of Suffering, by Michael L. Penn, in Bahá'í World (2020-07). Existential stress and its relationship to individual growth and development, drawing on the rich spiritual and philosophical heritage of humanity. [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]
- Marriage and the Nuclear Family: A Bahá'í Perspective, by Khalil A. Khavari, in Bahá'í Studies Notebook, 3:1-2 (1983). Bahá'í concepts of the purposes of marriage, courtship and dating, family communication, and children. [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]
- Marriages, Preserving Bahá'í, by Bahá'u'lláh and Abdu'l-Bahá, in Compilation of Compilations, Volume 2 (1991). [about]
- Mirza Mihdi, "Holy Family", capitalization of pronouns, Guardian's use of English, by Universal House of Justice (1998-10-14). Five unrelated questions about Mirza Mihdi; use of the title "Holy Family"; capitalization of personal pronouns; and the Guardian's use of English in his translations. [about]
- Muhammad-Taqi Wakil al-Dawla Shirazi, by Soli Shahvar, in Encyclopaedia Iranica (2016). Brief excerpt, with link to article offsite. [about]
- Nuri, Mirza Abbas Buzurg: Complete Genealogy Report (2008-12). [about]
- Physical Discpline of Children, by Research Department of the Universal House of Justice (1994-10-16). The Bahá'í concept of punishment within the overall context of justice and world order; the principle of reward in child-rearing; physical vs. moral and intellectual discipline. [about]
- Poetry of Loving: Family Therapy and the Bahá'í Faith, by Michael Bruwer, in Bahá'í Studies Notebook, 3:1-2 (1983). Psychotherapy and the family; the Bahá'í concept of the family; the role of models of the world. [about]
- Prayer for Fathers, by Abdu'l-Bahá, in Star of the West, 2:19 (1921). Tablet revealed for Albert Windust, first American publisher of the Bahá'í Writings and founder of Star of the West, on the occasion of his father's passing. [about]
- Problem Solving in the Family, by Erik Blumenthal, in The Family: Our Hopes and Challenges (1995). How can we solve our problems or conflicts? We need to know and put 5 factors into practice: our attitude; mutual respect; understanding each other's motives; changing the 'present agreement' by conscious communication; and mutual cooperation. [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]
- Religion in the Modem World, by Anjam Khursheed, in Singapore Bahá'í Studies Review, vol. 6 (2001). On aspects of the Western secular rebellion against theocracy and the rise of free enquiry and freedom of conscience through the lens of the European Reformation and Galileo’s conflict with the Papacy; religion's role in strengthening family unity. [about]
- Requisites for Family Unity: The Role of the Father in the Family, by Safoura Chittleborough, in The Family: Our Hopes and Challenges (1995). The importance of the family as a whole in child-rearing and the negative consequences of family breakdown. [about]
- Response, by Bahiyyih Nakhjavani: Review, by Elizabeth Shema, in dialogue magazine, 1:1 (1986). [about]
- Rights and Responsibilities in the Bahá'í Family System, by Hoda Mahmoudi and Richard Dabell, in Journal of Bahá'í Studies, 5:2 (1992). Duties ascribed in the Bahá’í teachings to the members of the family; complementary functions of women and men; the institution of marriage and family is fundamental in the development of a new society and global civilization based on equality and unity. [about]
- Spiritual Approach to Microcredit Projects, A, by Michel P. Zahrai (1998). Spiritual considerations that should guide the elaboration and implementation of microcredit schemes and measure their success. [about]
- Spiritual Dimensions of Microfinance, The: Towards a Just Civilization and Sustainable Economy, by Barbara J. Rodey (2001). Prepared for the Microcredit Summit to emphasize the importance of universal spiritual principles to achieve the real benefits of microfinance services. [about]
- Study Guide for Baha'i Marriage and Family Life (1986). This study guide is a companion to the compilation Bahá'í Marriage and Family Life. [about]
- Tablet of Visitation for the wife of the Bab, Khadijih Begum, by Bahá'u'lláh (1997-10). Translation of and brief commentary on a tablet in honor of Khadijeh Bagum. [about]
- "Tahirih: A Religious Paradigm of Womanhood," by Susan Stiles Maneck: Commentary, by Janet Cundall, in Journal of Bahá'í Studies, 4:4 (1992). [about]
- Three Ages of Man, The: Are They Integrated?, by Viva Rodwell, in 75 Years of the Bahá'í Faith in Australasia (1996). Childhood, adulthood, old age, and family integration in contemporary culture. [about]
- Treasures of the East: The Life of Nine Oriental Countries, by Zia M. Bagdadi (1930). Descriptions of nine "Treasures" — Egypt, Palestine, Syria, Iraq, Jijaz (Arabia), Transjordania (Arabia), Persia, India, and Turkey — by an Iraqi physician who traveled to the U.S. and was instrumental in the establishment of several Bahá'í communities. [about]
- Unrestrained as the Wind: A Life Dedicated to Bahá'u'lláh (1985). Compilation of quotations on topics of especial interest to Bahá'í youth. [about]
- Violence Against Women and Children, by Universal House of Justice, in American Bahá'í (1993-11-23). Explains the nature and treatment of all forms of violent oppression against the weak. [about]
- Yahyá, Mírzá, by Moojan Momen, in The Bahá'í Encyclopedia (2009). On the younger half-brother of Bahá’u’lláh, later his opponent, known as Subh-i-Azal, described by Shoghi Effendi as "the arch-breaker of the Covenant of the Báb." [about]
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