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Search for tag "Mirza Asadullah Fadil-i-Mazandarani"

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date event locations tags see also
1920 Apr Mírzá Asadu'lláh Fádil-i-Mázandarání arrived in North America with Manúchihr Khán in time to speak at the National Convention. [AB443; SBR88; PG127]
  • His purpose was to assist and stimulate the Bahá'í communities (1920-1921). [AB443]
  • He stayed for one year. [AB443]
  • He visited North America again in 1923-1925 at the request of Shoghi Effendi and arrived in time to speak at the World Unity Conference in San Francisco in March of 1925. [Li47; Fádl Mázandarání, Mírzá Asadu'lláh by Moojan Momen]
  • See Jináb-i-Fádil Mazandarání in the United States by Fadl Mazandarani (published as Jinab-i-Fadil Mazandarani) compiled by Omeed Rameshni for transcripts of his talks.
  • See SoW Vol 14 for photo.
  • United States Mirza Asadullah Fadil-i-Mazandarani; Manuchihr Khan; Conventions, National crossreference URLs; title; title
    1921 9 Jul Mírzá Asadu'lláh Fádil-i-Mázandarání left the United States for the Holy Land. [AB443footnote] United States; BWC Mirza Asadullah Fadil-i-Mazandarani
    1942 (The early 20th Century) Bahá'í Scholarship

    The publication in 1865 of the Comte de Gobineau’s (1816-1882),Les Religions et Les Philosophies dans l'Asie Centrale created an interest in Europe. A scholar that was inspired by Gobineau was E.G.Browne. He travelled to Iran and also visited Bahá’u’lláh in Akka in the latter days of His life. He translated two histories of the new religion and published two other books as well as a number of articles. He also made an important collection of manuscripts that he gave to Cambridge University Library. Bahá'ís have criticized Browne's work for being too sympathetic to Azal, Baha'u'llah's half-brother and implacable enemy. One of the books that Cobineau for Les Religions... was Násikhu't-Taváríkh (the 'history to abrogate all previous historiies') by Lisánu'l-Mulk. This book had been condemned by Bahá'u'lláh as a falsification of history one which even an infidel would not have had the effrontery to produce. [SUR36-37]      

    A.L.M. Nicolas (1864-1939) was a French consular official in Iran who researched and wrote a biography of the Báb as well as translating three of the Báb's major works into French.

         Just as the Báb was the centre of the scholarly interests of Gobineau, Browne and Nicolas, some Russian scholars who were more interested in Bahá'u'lláh. Baron Viktor Rosen (1849-1908), the director of the Oriental Department of the University of St. Petersburg was assisted by Aleksandr Tumanski (1861-1920). He spent a great deal of time with the Bahá'í community of Ashkhabad and with Mirza Abu'l-Fadl Gulpaygani. Although he did not write as much as Browne or Nicolas, what he did write was derived from a very deep and thorough investigation. [L&E43-83]

      See An Officer and an Orientalist: Alexander Grigorevich Tumanskii and His Contribution to Russian Historiography on and Policy towards the Babi-Baha’i Religion by Soli Shahvar, Bahá'í Studies Review 20 (1), 3-19

         There was much interest in scholarship in the early days of the Faith because almost all of the most important disciples of the Báb were Islamic religious scholars, as were many of the leading converts to the Bahá'í Faith in later years. The most important of these was the above mentioned Mirza Abu'l-Fadl Gulpaygani (1844-1914). He was learned in the Zoroastrian and Jewish scriptures and spent some time in the Christian West at the request of ‘Abdu’l-Bahá prior to His visit.

         During the 1930s to 1960s, a second generation of Iranian Bahá'í scholars, such as Fadil Mazandarani (1881-1957), 'Abdul-Hamid Ishraq-Khavari (1902-1972), and 'Azizu'llah Sulaymani (1901-1985) systematized Bahá'í theology and law, developed aids for scholars such as dictionaries of Bahá'í terminology, and wrote histories and biographies. This was of course a more traditional style of scholarship than is current in the West, but it continues to be useful to all present scholars.

         The above-described initial flurry of interest in the Bábí and Bahá'í religions in the West was not sustained and from the 1920s to the 1970s, there were no Western scholars who were as deeply engaged as the above-named ones and only a handful of studies that can be said to have done much to advance knowledge. From the 1970s onward, there gradually emerged a new stream of scholars who can be said to be a fusion of the above two groups, the Western and the Bahá'í scholars. This new generation of scholars mostly began as Bahá'ís, although some have subsequently left the religion. They use Western academic methodology and most operate from within Western universities but they have access to insider information and resources. Apart from these individuals, the Bahá'í Faith has been very little studied by Western scholars of religion.

         A word must also be said about what passes for scholarship on the Bahá'í Faith in Iran and to a lesser extent in the rest of the Middle East. Bahá'ís have been persecuted in many Middle Eastern countries and rejected by Islamic leaders, and one form of this discrimination has involved the manipulation of information. For most of the last 100 years, deliberately distorted or falsified information and documents have been created mostly by some within the Islamic religious establishment and then distributed as though these were facts about the Bahá'í Faith. Since the Bahá'ís have had no ability to respond to this material in the Middle East, these distortions have gradually become accepted in the Middle East as the truth. One example is the forged memoirs of Count Dolgorukov, the Russian ambassador to Iran in the 1840s to 1850s. This and other contradictions were so clearly spurious that even some Iranian scholars debunked them when they were first published in the 1940s. But despite this, they are often regularly cited by Middle Eastern writers up to the present day as though they are a reliable source for the history of the religion.

         Since the Islamic Revolution of 1979, this manufacturing of disinformation and forged material has increased greatly with programs in the media, articles, and books appearing on a frequent basis, especially in the government-run media. The result is that there is almost nothing published in the Middle East that has reliable information about the Bahá'í Faith in it. A little of this sort of scholarship has also appeared in the West; some Christian missionaries, notably Reverend William McElwee Miller(1892-1993)(Also see WOB83) have written anti-Bahá'í material and ex-Bahá'ís have published academic work that is calculated to make the Bahá'í community resemble a cult as portrayed in the anti-cult campaigns that were carried out in the Western media in the 1980s. [The above was copied from the website Patheos and has been edited for brevity. It was contributed by Dr. Natalie Mobini]

  • See as well the publication of Der Bahā'ismus, Weltreligion der Zukunft?: Geschichte, Lehre und Organisation in Kritischer Anfrage (Bahá'ísm-Religion of the Future? History, Doctrine and Organization: A Critical Inquiry) by Francesco Ficicchia under the auspices of the Central Office of the Protestant Church for Questions of Ideology in Germany.
  • Bahai studies; Babism; Comte de Gobineau; Edward Granville Browne; A.L.M. Nicolas; Baron Rosen; Alexander Tumansky; Mirza Abul-Fadl Gulpaygani; Mirza Asadullah Fadil-i-Mazandarani; Abdul-Hamid Ishraq-Khavari; Azizullah Sulaymani; Reverend William McElwee Miller; Francesco Ficicchia; Baron Viktor Rosen
    1957 26 Dec The passing of Mirzā Asad-Allāh, known as Fāżel Māzandarāni (b. Bábol, Persia 1881).
  • He became a Bahá'í in Tehran in 1909. He travelled to Egypt in 1919-1911 where he met with 'Abdu'l-Bahá and was send to India and Burma to promote the Faith.
  • 'Abdu'l-Bahá sent him to North America for the period 1920-1921. He arrived in North America with Manúchihr Khán in time to speak at the National Convention. His purpose was to assist and stimulate the Bahá'í communities. He departed for the Holy Land on the 9th of July, 1921. [AB443; SBR88]
  • Mírzá Asadu'lláh Fádil-i-Mázandarání visited North America again in 1923-1925 at the request of Shoghi Effendi. [Fádl Mázandarání, Mírzá Asadu'lláh by Moojan Momen]
  • See Jináb-i-Fádil Mazandarání in the United States by Fadl Mazandarani (published as Jinab-i-Fadil Mazandarani) compiled by Omeed Rameshni for transcripts of his talks.
  • In about 1924 Shoghi Effendi wrote to the Central Spiritual Assembly of the Bahá'ís of Persia, asking them to gather materials towards the compilation of a general history of the Bahá'í faith. Initially this work was handed to a committee and Fāżel served as the liaison between this committee and the Assembly, of which he was himself a member at the time. However, after the committee failed to make significant progress, Fāżel took on the responsibility to compile this work himself. His work, Ẓohur-al-Ḥaqq (variously also called Tāriḵ-e Ẓohur-al-Ḥaqq and Ketāb-e Ẓohur-al-Ḥaqq) is said to be the most comprehensive history of the first century of the Bahá'í faith yet written. It records the full biographies of the Báb, Bahá'u'lláh, and ʿAbdu'l-Baháʾ, the Faith’s leading disciples and learned members, poets, martyrs, and other prominent personalities. It covers the history of the persecutions of the Bahá'ís; discusses the internal crises of the faith and, more significantly, contains excerpts from the holy writings and includes documentation and a considerable number of pictures. It was compiled in nine volumes: volumes 1-3 completed in May of 1932, the fourth in February, 1936, and the final volume in 1943. For various reasons it has not been translated into English. [Ẓohur-al-Ḥaqq]
  • Other works of Fāżel include his dictionary of commonly used proper terms and titles in Bahá'í literature, Asrār al-āṯār, which was published in five volumes (1967-72) of more than 1,600 pages.
  • Fāżel’s other major work, Amr wa ḵalq, contains hundreds of selections from the Bahá'í holy writings grouped under topics related to philosophical, theological, religious, and administrative matters. The work was published in Iran (1954-74) in four volumes.
  • The Collected Works of Asadu'llah Fadil Mazandarani.
  • Wikipedia page.
  • Babol; Iran; Tihran; India; Myanmar (Burma); United States Mirza Asadullah Fadil-i-Mazandarani; In Memoriam; Births and deaths; Bahai studies; Bahai history; Zuhur al-Haqq (Zuhurul-Haqq); Translation

    from the main catalogue

    1. Babi Movement, The: A Resource Mobilization Perspective, by Peter Smith and Moojan Momen, in In Iran: Studies in Babi and Bahá'í History vol. 3, ed. Peter Smith (1986). Babism from a sociological standpoint, esp. the place of the Babis in their contemporary cultural and economic classes. [about]
    2. Evolving Role of Bahá'í Scholarship, The, by Vahid Rafati, in Journal of Bahá'í Studies, 25:1-2 (2015). Lecture on the evolution of Bahá’í scholarship; ulamás and the Faith; role of the ulamás in Islam; changes instituted by Bahá'u'lláh; abolition of clerical authority; historical legacy of some scholars; present challenges and future scholarship. [about]
    3. Fadil-i-Mazandarani, by Universal House of Justice (1998). Was Fadil-i-Mazandarani declared a Hand of the Cause of God, and on determining if there were other Hands. [about]
    4. Fádl Mázandarání, Mírzá Asadu'lláh, by Moojan Momen, in Encyclopaedia Iranica, Volume 9 (1999). Very brief article, short enough to qualify as "fair use." [about]
    5. Further extracts concerning the remains of the Bab in Tehran, by Asadu'llah Fadil Mazandarani and Avarih (n.d.). Two brief excerpts [about]
    6. Jináb-i-Fádil Mazandarání in the United States, by Asadu'llah Fadil Mazandarani (2009). Digitization of a number of stenographic records which were held by the US National office from Jinab-i-Fadil’s trips to the US in the 1920s. [about]
    7. 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]
    8. Life of the Bab, The, by Asadu'llah Fadil Mazandarani, in Star of the West, Set 7, Vol 14, Num 7 (1938). Life of the Bab by the historian Jinab-i-Fadil (Asadu'llah Fadil Mazandarani) [about]
    9. Notes and Mazandarani's "9 Styles of Revelation" (1999). [about]
    10. Notes on the Zuhuru'l-Haqq series, by John Walbridge (1996). Brief overview of this historical work. Includes letter from the World Centre explaining that no official translation is forthcoming. [about]
    11. Promoting Peace: 100 Years of the Baha'i Faith in Santa Paula, California, 1914-2014, by Anne King Sadeghpour (2017). Detailed history of the community in southern California, including references to Marzieh Gail, Ethelwyn Drew Hall, Florence Mayberry, Molly King, the Yamamotos, Asadullah Fadil-i-Mazandarani, Guy Murchie, Isabella Brittingham, Louise Waite, et al. [about]
    12. Seven Cities in the Spiritual Journey to God: Gems of Divine Mystersies (Javáhiru'l-Asrár) and Seven Valleys, by Asadu'llah Fadil Mazandarani, in Star of the West, 13:11 (1923). Address given to an American audience in 1923, probably translated by Mirza Ahmad Sohrab, who accompanied Fadl's second tour of the USA and Canada. [about]
    13. State When Asleep, The: Dreams, Their Interpretation and Wisdom (2011). Annotated translation by Brown (2011) of a compilation by Mazandarani published in Amr va Khalq (1954-1955). [about]
    14. Zuhur al-Haqq, by Moojan Momen, in Encyclopaedia Iranica (2002). Brief excerpt, with link to article offsite. [about]
    15. تاريخ ظُهور الحق (Tarikh-i Zuhur Al-Haqq): "The History of the Manifestation of Truth" (1968). Nine volumes of Tarikh-i Zuhur Al-Haqq, hand-typed and proofread. The first volumes were originally published 1932-1936. [about]
     
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