Search for tag "Will"
|1848. last week
|Trial of the Báb
The Báb arrived in Tabríz and was brought before a panel of which the 17-year-old Crown Prince Násiri'd-Dín Mírzá was the president. The Báb publicly made His claim that He was the Qá'im. This claim had also been announced to those gathered at Badasht. [B140–7; BBR157; BBRSM23, 216; BW18:380; DB314–20; GPB21–2; TN14]
The purpose of the public forum was to force the Báb to recant His views; instead He took control of the hearing and embarrassed the clergy. After considerable argument and discussion, they decided He was devoid of reason. [GPB22; BBRSM216]
The Báb was bastinadoed. [B145; BBD44; DB320; GPB22; TN14–15] This is the first formal punishment He received. [BBRSM20]
This constituted the formal declaration of His mission. [GPB22]
The clergy issued a fatwa or legal pronouncement against the Báb condemning Him to death for heresy, but to no purpose as the civil authorities were unwilling to take action against Him. [BBRSM19–20]
See Trial of the Báb: Shi'ite Orthodoxy Confronts its Mirror Image by Denis MacEoin.
He was first attended by an Irish physician, Dr William Cormick, to ascertain His sanity and later to treat Him for a blow to the face that occurred during the bastinado. Cormick is the only Westerner to have met and conversed with Him. [B145; BBR74–5, 497–8 DBXXXIL–XXXIII]
For an account of the life of Dr. William Cormick see Connections by Brendan McNamara.
See the YouTube video The Irish Physician Who Met The Báb.
|Tabriz; Badasht; Iran
||Bab, Life of; Bab, Trial of; Nasirid-Din Shah; Qaim; Bastinado; William Cormick; Fatwa; Conference of Badasht; Bab, Basic timeline; - Basic timeline, Expanded
||Le Journal de Constantinople 1848-1851 (first entry dated June 21 1848)|
|1863. 18 Apr
||Birth of William Henry (Harry) Randall, Disciple of ‘Abdu'l-Bahá, in Boston.
||Boston; Massachusetts; United States
||William Harry Randall; Disciples of Abdul-Baha; Births and deaths
|1891 (In the year)
||Bahá'u'lláh revealed the Kitáb-i-`Ahd. [BBD32; CB142; GPB236–40, BKG420–5; RB4:419–20]
It was probably written at least one year before His Ascension. CB142]
In it Bahá'u'lláh alluded to Epistle to the Son of the Wolf as the `Crimson Book'. [DG16; ESW32; GPB238]
In Kitáb-i-`Ahd Bahá'u'lláh explicitly appointed `Abdu'l-Bahá His successor, the Centre of the Covenant and the Expounder of the revealed word. [BKG420; GPB239]
||Kitab-i-Ahd (Book of the Covenant); Bahaullah, Will and Testament of; Crimson Book; Covenant (general); Bahaullah, Writings of; Bahaullah, Life of; Bahaullah, Basic timeline; Abdul-Baha, Life of; Bahji; - Basic timeline, Expanded
|1892. 7 Jun
||On the ninth day after Bahá'u'lláh's passing the Will and Testament of Bahá'u'lláh, the Kitáb-i-`Ahd was read at Bahjí before a large assembly in His Most Holy Tomb. [AB51–2; BBD132; CB150; DH113; GPB238; RB4:419–20, BKG420-425]
In it Bahá'u'lláh explicitly appointed `Abdu'l-Bahá His successor, the Centre of the Covenant and the Expounder of the revealed word. [BKG420; GPB239]
See CB150, 164 for the effect this had on the believers.
||Kitab-i-Ahd (Book of the Covenant); Bahaullah, Will and Testament of; Bahaullah, Writings of; Bahaullah, Shrine of; Bahaullah, Ascension of; - Basic timeline, Condensed; - Basic timeline, Expanded; Abdul-Baha, Basic timeline; Abdul-Baha, Life of; Covenant (general)
|1900 7 Dec
||In New York, nine men were selected to govern the affairs of the Faith. Those serving were Arthur Dodge, Hooper Harris, William Hoar, Andrew Hutchinson, Howard MacNutt, Frank Osborne, Edwin Putnam, Charles Sprague and Orosco Woolson. Among the problems that they had to face was the effect of the disaffection of Kheiralla. [BFA2p36; Highlights of the First 40 Years of the Bahá’í Faith in New York, City of the Covenant, 1892-1932 by Hussein Ahdieh p5]
||New York; United States
||Board of Council; Spiritual Assemblies; LSA; Ibrahim George Kheiralla; Arthur Dodge; Hooper Harris; William Hoar; Andrew Hutchinson; Howard MacNutt; Frank Osborne; Edwin Putnam,; Charles Sprague; Orosco Woolson.
|1901 (In the year)
||William Hoar, one of the first Bahá'ís in America, was asked by `Abdu'l-Bahá to meet with the Persian ambassador in Washington to request justice for the Bahá'ís of Iran, thus marking the beginning of the efforts of the American Bahá'í community to alleviate the persecution of their brethren. [BFA2:51]
||Washington DC; United States; Iran
||William Hoar; Persecution, Iran; Persecution, Other; Persecution; Ambassadors; Human rights; Firsts, Other
||`Abdu'l-Bahá wrote His Will and Testament over this seven-year period. [AB124–5, 484; BBD236]
It was written in three parts. [AB124–5, 484; BBD236]
It `may be regarded as the offspring resulting from that mystic intercourse between Him Who had generated the forces of a God-given Faith and the One Who had been made its sole Interpreter and was recognized as its perfect Exemplar'. [GPB325]
For an analysis of its content and its import see AB484–93 and GPB325–8.
||Abdul-Baha, Will and Testament of; Charters; Abdul-Baha, Life of; Abdul-Baha, Basic timeline; - Basic timeline, Expanded; Covenant (general)
|1905 (In the year)
||A.L.M. Nicolas published his book Seyyed Ali dit le Bab. It was the first work by a western author dedicated entirely to the Báb.
It is "(a) history of the Bábí movement up to 1852. Nicolas gives a list of sources for this book on pp. 48-53. It is interesting to note that among his oral sources are four of the leading Bahá'ís of that period, who had been designated by Bahá'u'lláh as 'Hands of the Cause': Mírzá 'Alí-Muhammad, 'Ibn-i-Asdaq: Mullá 'Al-Akbar-i-Sháhmírzádí, Hají Akhund; Mírzá Muhammad-Táqíy-i-Abharí, 'Ibn-i-Abhar; and Mírzá Hasan-i-Adíb.
The other two oral sources named are Siyyid 'Ismu'lláh, who was presumably Siyyid Mihdíy-i-Dihají, and Mírzá Yahyá, Subh-i-Azál."
The preamble to his book has an image that is supposedly of the Báb, but the portrait does not seem to be an authentic representation.
William Miller also reproduced Nicolas’s image on page 17 of his polemical work, The Bahá'í Faith: Its History and Teachings. (South Pasadena, CA: William Carey Library, 1974). [‘The Bab in the World of Images’, Bahá'í Studies Review, vol. 19, June 2013, 171–90.]
See also WOB83 for other missionaries who wrote polemics against the Bahá'í Faith.
||Bab, Writings of; A.L.M. Nicolas; Criticism and apologetics; William McElwee Miller; Babi studies; First publications; Publications
||William Harry Randall, an American, asked `Abdu'l-Bahá if he might contribute to the building of the Western Pilgrim House. [DH179]
Plans were drawn up and work began but the funds available were insufficient to continue the work until 1923, when money was contributed by Amelia Collins and seven others. [BBD178; DH180; GPB307]
||William Harry Randall; Abdul-Baha, Life of; Pilgrim Houses; Western Pilgrim House; Amelia Collins
|1920 24 May
||Charles Greenleaf, (b. 6 May, 1857 in Wisconsin), Disciple of `Abdu'l-Bahá, passed away at the home of William Harry Randall in Boston. He was interred in Rosehill Cemetery and Mausoleum, Chicago, Cook County, Illinois, USA Show Map Section K Lot 42. [SBR105; Find a grave]
For details of his life see SBR97-105.
For his obituary see SW11, 19:321-2.
||Boston; Massachusetts; United States
||Charles Greenleaf; Disciples of Abdul-Baha; William Harry Randall; In Memoriam; Births and deaths
|1921 (Following `Abdu'l-Bahá's passing)
||Mírzá Muhammad-`Alí published far and wide that he was the successor to `Abdu'l-Bahá. [CB277]
The Egyptian Bahá'ís responded to this by publishing a refutation of his claims. [CB276; SW12, 19:294-5]
||Mirza Muhammad Ali; Covenant-breakers; Succession; Abdul-Baha, Will and testament of
|1921 29 Dec
||Shoghi Effendi arrived in the Holy Land from England by train from Egypt. [GBF14; PP42]
An envelope addressed to him from 'Abdu'l-Bahá was waiting for him. It contained the Will and Testament. [Ruhi8.2p2]
He was so worn and grief-stricken that he had to be assisted up the stairs and was confined to bed for a number of days. [CB285]
||United Kingdom; Egypt; Haifa
||Shoghi Effendi, Life of; Shoghi Effendi, Basic timeline; Abdul-Baha, Will and Testament of; Abdul-Baha, Writings and talks of; Abdul-Baha, Passing of
|1922 3 Jan
||The Will and Testament of `Abdu'l-Bahá was read aloud for the first time, to a group of nine men, mainly senior members of `Abdu'l-Bahá's family. [BBRSM115; CB286; ER194; GBF14; PP45]
Shoghi Effendi was not present at the reading. [CB286; ER194]
Shoghi Effendi was appointed Guardian of the Bahá'í Faith. [WT11]
Shoghi Effendi had no fore-knowledge of the institution of the Guardianship nor that he would be appointed Guardian. [CB285; PP423]
||Abdul-Baha, Will and Testament of; Abdul-Baha, Writings and talks of; Guardianship; Shoghi Effendi, Life of; Abdul-Baha, Passing of; Shoghi Effendi, Basic timeline; - Basic timeline, Condensed; - Basic timeline, Expanded; Abdul-Baha, Basic timeline; Covenant (general)
|1922 7 Jan
||The Will and Testament of `Abdu'l-Bahá was read publicly at his house to an assembled gathering of Bahá'ís from many countries. [ER199-200]
Shoghi Effendi was again absent. [ER200]
The Greatest Holy Leaf sent two cables to Persia, informing the Bahá'ís that Shoghi Effendi had been appointed Guardian and instructing them to hold memorial services for `Abdu'l-Bahá. [PP47]
||Abdul-Baha, Will and Testament of; Bahiyyih Khanum (Greatest Holy Leaf); Shoghi Effendi, Life of; Shoghi Effendi, Basic timeline; Guardianship; Abdul-Baha, Passing of; Abdul-Baha, House of; - Basic timeline, Expanded
|1922 9 Jan
||William H. Hoar, Disciple of `Abdu'l-Bahá, passed away in Fanwood, New Jersey. [SW12, 19:310]
For his obituary see SW12, 19:310-12.
||Fanwood; New Jersey; United States
||William Hoar; Disciples of Abdul-Baha; In Memoriam; Births and deaths
|1922 25 Feb
||The Will and Testament of ‘Abdu’l-Bahá was written entirely in ‘Abdu’l-Bahá’s own hand and it was Shoghi Effendi's first translation for the believers in the West. It was sent to New York and addressed to "The beloved of God and the handmaids of the Merciful throughout the United states of America and Canada". The "Will" delineated the Bahá’í World Order, already founded in the Kitab-i-Aqdas, and of which 'Abdul'-Bahá was the architect. [AY304]
||Haifa; New York; United States
||Abdul-Baha, Will and Testament of; Abdul-Baha, Writings and talks of; Translation; Shoghi Effendi, Translations by; Shoghi Effendi, Life of; Shoghi Effendi, Basic timeline; Firsts, Other
|1925 4 Jul – 9 Jul
||The Seventeenth Annual Convention of the Bahá’ís of the United States and Canada was held at Green Acre. [GAP117; SBR94]
National Spiritual Assembly of the Bahá’ís of the United States and Canada was elected for the first time. [GPB333, SETPE1p107]
Like the previous attempts at electing a National Assembly in 1922, 1923 and 1924, the delegates didn't fully understand the Bahá'í election procedure. Nine members were elected as well as nine alternates whose purpose was to replace absent members at meetings. [SETPE1p108]
The members were: Alfred Lunt, William Randall, May Maxwell, George Latimer, Louis Gregory, Elizabeth Greenleaf, Mariam Haney and Keith Ransom-Kehler with Horace Holley becomes its first full-time secretary. [BW13:852; SBR233, SETPE1p108]
||United States; Canada
||Alfred Lunt; William Harry Randall; May Maxwell (Bolles); George Latimer; Louis Gregory; Elizabeth Greenleaf; Mariam Haney; Keith Ransom-Kehler; Horace Holley; NSA
||Shoghi Effendi entrusted Dr William Slater and his wife Ida Slater, who were visiting Haifa on a 19-day pilgrimage, with carpets from the Shrines of the Báb and 'Abdu'l-Bahá for the House of Worship in Chicago. [SETPE1p149]
||Haifa; Wilmette; United States
||William Slater; Ida Slater; Mashriqul-Adhkar, Wilmette; Bab, Shrine of; Carpets; Gifts; Shoghi Effendi, Life of
|1928 31 Dec
||Ruth White, who had met 'Abdu'l-Bahá in New York in 1912 and who had been on pilgrimage in 1922, wrote to the High Commissioner of Palestine with a charge that the Will and Testament of 'Abdu'l-Bahá was a forgery. [SETPE1p157]
See AY103 for 'Abdu'l-Bahá's reaction to Ruth White in New York in 1912.
See FMH64-65 for the story of how her plans to convince Doris and Willard McKay of her theories were thwarted by the sudden arrival of their two dogs who had had a recent encounter with a skunk.
||Palestine; New York; United States
||Covenant-breakers; Ruth White; Abdul-Baha, Will and Testament of
|1929 11 Feb
||William ‘Harry’ Randall, (b. 1863), passed away in Medford, MA. After his death, Shoghi Effendi named him one of the 19 Disciples of Abdu’l-Baha, a “Herald of the Covenant”. [BBD71]
For his obituary written by Shoghi Effendi see BW3:213.
For his biography see William Henry Randall: Disciple of Abdu’l-Baha by his daughter Bahiyyih Randall-Winckler, with M. R. Garis.
||William Harry Randall; Disciples of Abdul-Baha; In Memoriam; Births and deaths
|1930 7 Oct
||Ruth White wrote to the High Commissioner of Palestine stating that she had sent a photograph of 'Abdu'l-Bahá's Will and Testament to Dr Ainsworth Mitchell in England who had declared it a forgery. The High Commissioner requested she send that same evidence to him and he forwarded it to the Governor of Haifa who requested to meet with Shoghi Effendi and allow an expert to examine the original. The expert declared the Will authentic. [SETPET1p157]
See Mitchell's Mistake for a discussion of Mitchell's analysis of the handwriting of 'Abdu'l-Bahá by Senn McGlinn.
||Haifa; Israel; United Kingdom
||Covenant-breakers; Ruth White; Abdul-Baha, Will and testament of; Authenticity; Shoghi Effendi, Life of; High Commissioners; Ainsworth Mitchell
|1931 (In the year)
||The publication of Bahá'ism: Its Origins, History and Teachings by Reverend William McElwee Miller, a Presbyterian missionary working in Mashhad, Iran. He wrote the "All impartial observers of Bahá'ism in Persia are agreed that here in the land of its birth this religion...is now steadily losing ground...It is only a matter of time until this strange movement...shall be known only to students of history." [MCSp766]
In 1923 he visited Shoghi Effendi in Haifa. [SETPE1p62]
See 1974 when he published the updated version of his polemic entitledThe Bahá'í Faith: Its History and Teachings.
||Criticism and apologetics; William McElwee Miller
||William Sears, Hand of the Cause of God, became a Bahá’í in Salt Lake City, Utah.
||Salt Lake City; Utah; United States
||William Sears; Hands of the Cause
|1942 (The early 20th Century)
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. 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.
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 Scholarship; Comte de Gobineau; E.G. Browne; A.L.M. Nicolas; Baron Viktor Rosen; Alexander Tumansky; Mirza Abul-Fadl Gulpaygani; Fadil Mazandarani; Abdul-Hamid Ishraq-Khavari; Azizullah Sulaymani; Reverend William McElwee Miller; Francesco Ficicchia; Baron Viktor Rosen
|1943 (In the year)
||The publication of A Commentary on the Will and Testament of ‘Abdu’l-Bahá written by David Hofman by a new publisher, George Ronald. They went on to publish books on business ethics, comparative religion, studies of sacred texts, Islam, poetry, music, novels, biography and philosophy as well as a number of other subjects. George Ronald is primarily a publisher of books related to the history, teachings, doctrines and personalities of the Bahá’í Faith. See the reference for a list of Bahá'í books published up to 2013. [George Ronald
A Bibliographic History
A current catalogue can be found at their website.
||Abdul-Baha, Will and Testament of; George Ronald; Firsts, Other; Publishing; Publishing Trusts; Publications; David Hofman
|1953 3 – 6 May
||The All-America Intercontinental Teaching Conference was held in Chicago. [BW12:133]
For the texts of Shoghi Effendi’s messages to the conference see BW12:133–41 and MBW142–6.
Twelve Hands of the Cause were present. The Guardian was represented by Amatu'l-Baha Ruhiyyih Khanum. [BW12:143; CBN No 82 November, 1956 p3]
At the conference, five members of the National Spiritual Assembly of the United States resigned from that body in order to go pioneering: Elsie Austin, Dorothy Baker, Matthew Bullock, Mamie Seto and Dr William Kenneth Christian. [ZK102]
Extract from the second message to All-American Intercontinental Conference from Shoghi Effendi... [MBW150]
.....the lands contributed in Latin America for a similar purpose approximate one-half of a million square meters, ninety thousand of which have been set aside near Santiago, Chile, for the first Mashriqu’l-Adhkár of South America..
|Chicago; United States; Santiago; Chile; America
||Conferences, Bahai; Conferences, Teaching; Conferences, Intercontinental; Ten Year Crusade; Teaching; Hands of the Cause; Hands of the Cause, Activities; Pioneering; Elsie Austin; Dorothy Baker; Matthew Bullock; Mamie Seto; William Kenneth Christian; Mashriqul-Adhkar, Santiago; Purchases and exchanges
|1957. 21 Apr
||The first Local Spiritual Assembly of the Bahá'ís of Apia, Western Samoa was formed. The members were: Lilian Ala'i, Ghodsieh Ala'i, Nemat Ala'i, To'alima Sa'ialala, Lotoa Rock, Emanuel Rock, William I Laing, Sa'ialala Tamasese, and Suhayl A Ala'i. [CBN No99 April, 1958 p5]
||LSA; Lilian Ala'i; Ghodsieh Ala'i; Nemat Ala'i; To'alima Sa'ialala; Lotoa Rock; Emanuel Rock; William I Laing; Sa'ialala Tamasese; Suhayl A Ala'i
||The third contingent of Hands of the Cause of God was appointed: Enoch Olinga, William Sears, John Robarts, Hasan Balyuzi, John Ferraby, Collis Featherstone, Rahmatu’lláh Muhájir and Abu’l-Qásim Faizí. [GBF111; MBW127; PP254, 442; SS47]
See TG160 for the story of how Enoch Olinga reacted to the news of being appointed a Hand of the Cause of God.
||Hands of the Cause; Hands of the Cause, Appointments; Hands of the Cause, Contingents; Hands of the Cause, Third Contingent; Enoch Olinga; William Sears; John Robarts; Hasan Balyuzi; John Ferraby; Collis Featherstone; Rahmatullah Muhajir; Abul-Qasim Faizi
|1960 31 May
||In a letter addressed to all National Assemblies in the Western Hemisphere and to the Auxiliary Boards, the Hands of the Faith Corrine True, Hermann Grossmann, and William Sears provided an update on the activities of Charles Mason Remey. Some salient points were:
Of all the National Spiritual Assemblies only France failed to reject Remey's claims. Hand of the Cause Faizi made a visit to investigate and, with the co-operation of the European Hands, arranged for a new election.
Remey had sent two letters calling for support and in the second he deemed the remaining twenty-six Hands of the Cause "violators".
It was made known that for the previous two years Remey had been trying to convince his fellow Hands to appoint a Guardian. Until the previous Ridván he hadn't disclosed that it was he, himself, that he had in mind. Remey was aware and had been shown a letter from the Guardian clearly stating that the Hands did not have the authority to appoint a Guardian, only to ratify the choice. He had made his claim notwithstanding the vow that he had taken along with the other Hands in November, 1957 at Bahjí, and re-affirmed in 1958 with their signatures, to complete the Plan and elect the Universal House of Justice at Ridván, 1963. The question of the Guardianship would be referred to the Universal House of Justice.
The Hands had spent two years trying to convince Remey of the impossibility of appointing a Guardian. Up to this point they had taken no action other than to warn the friends of his intentions and to ask them to refrain from associating with him.
They urged the friends to concentrate their full energies on completing the Plan. [Statement on Mason Remey from the Western Hands of the Faith] iiiii
||Covenant-breakers; Charles Mason Remey; Corrine True; Hermann Grossmann; William Sears; Custodians; Guardianship
|1965 (In the year)
||William Carr visited Alert in Canada, only 800 km from the North Pole and the most northerly inhabited location in the world.
||William Carr; Arctic
|1974 (In the year)
||The National Television Network of Ghana broadcasted an interview with Dr William Maxwell, the first mention of the Bahá’í Faith on television in the country. [BW16:168]
|1974 (In the year)
||The publication of The Bahá'í Faith: Its History and Teachings by Reverend William McElwee Miller. This book was an update of his 1931 publication Bahá'ism: Its Origin, History and Teachings. Forty-three years earlier he had predicted that the Bahá'í Faith would soon only be known to students of history. Now he revised his assessment to say, "Whoever peruses the thousands of pages of the thirteen large volumes of The Bahá'í World will be impressed by the fact that the Bahá'í Faith is indeed a world faith." [MCSp766]
See "Missionary as Historian: William Miller and the Bahá'í Faith" by Douglas Martin published in Bahá'í Studies, volume 4.
||Pennsylvania; United States
||Criticism and apologetics; William McElwee Miller
|1992 25 Mar
||William Benard Sears, (b.28 Mar 1911), Hand of the Cause of God, passed away in Tucson, Arizona. He was buried in East Lawn Palms Cemetery and Mortuary Tucson, Arizona. [BINS267; VV124]
Shoghi Effendi had appointed him among the third contingent on the 2nd of October, 1957. [MoCxxiii]
Find a grave.
See LoFp496-506 for a short biography.
He was the author of several books:
- All Flags Flying, The NSA of South and West Africa, (1958)
- A Cry from the Heart: The Bahá'ís of Iran, George Ronald, (1982)
- God Love Laughter, George Ronald, (1960 and multiple re-prints)
- The Prisoner and the Kings, General Publishing Company, (1971)
- Release the Sun, Bahá'í Publishing Trust, (1957)
- Thief in the Night or The Strange Case of the Missing Millennium, Talisman Books, (1961 and multiple re-prints
- The Wine of Astonishment, George Ronald, (1963 and multiple re-prints)
- The Flame; The Story of Lua, (with Robert Quigley), George Ronald, (1972) [BEL7.2354-79]
|Tucson; Arizona; United States
||Hands of the Cause; Hands of the Cause, Births and deaths; Births and deaths; William Sears; In Memoriam; Hands of the Cause, Third Contingent
||The publication of Minimalism: A Bridge between Classical Philosophy and the Bahá'í Revelation by Dr. William Hatcher. In it he offers a logical proof for the existence of God. He concludes that the application of the principles of relational logic to this question prove that there is a single, universal, and eternal First Cause — something that is very much like God the Creator as named in all of the world's major religions. [BWNS226]
||Philosophy; God (general); William Hatcher; BWNS
|2005 27 Nov
||The passing of prolific author and founding member of the Association for Bahá’í Studies of North America, Dr. William S. Hatcher, in Stratford, Ontario. (b. 20 September, 1935 in Charlotte, NC).
He served on the National Spiritual Assemblies of Switzerland (1962-65), Canada (1983-91) and the Russian Federation (1996).
He was an associate professor of mathematics at the University of Toledo for three years before coming to Canada in 1968 with his wife Judith. He served as professor of mathematics at the Université Laval until 1995.
He was appointed to the first Board of Trustees of the Huqúqu'lláh for Canada in November of 1991. [CBNJan92 p2; 14 November, 1991]
He was the author of vast number of articles and books including, Logic and Logos (1990), Love, Power and Justice (1998), and The Bahá'í Faith, The Emerging Global Religion (co-authored with Douglas Martin). [BWNS416, BW05-06p240-241]
The Universal House of Justice wrote in tribute: ”The Bahá’í world has lost one of its brightest minds, one of its most prolific pens. He will long be remembered for his stalwart faith, forceful exposition, and penetrating insights.”
The family of Dr. Hatcher built an on-line repository of his collected works. Contributions of
recordings of his talks or other works by William Hatcher can be submitted for consideration for the site by using the contact form.
||Stratford, ON; Canada
||William Hatcher; In Memoriam; BWNS
|2019. 19 May
||The Universal House of Justice announced the appointment of the members of the International Board of Trustees of Ḥuqúqu’lláh for a five-year term to commence on the anniversary of the Declaration of the Báb, 24 May 2019.
Those appointed were: Ho Yuet Mee, Enos Makhele, Manijeh Reyhani, Adam Robarts, and William Wieties.
The Universal House of Justice express profound gratitude for the exemplary service rendered by Marzia Rowhani Dalalto the institution. [Bahá'í Canada posted 2019/05/27]
||Huququllah; Huququllah, Trustees of; Ho Yuet Mee; Enos Makhele; Manijeh Reyhani; Adam Robarts; William Wieties
from the main catalogue
See all tags, sorted numerically or alphabetically.
- Adventures in Biographical Research: John and William Cormick, by Vincent Flannery, in Solas, 4 (2004). Biographical details of the only European known to have met the Bab, William Cormick, and his father John Cormick. [about]
- Answered Questions, Some, by Abdu'l-Baha (1990). [about]
- Answered Questions, Some: A Philosophical Perspective, by Ian Kluge, in Lights of Irfan, Volume 10 (2009). Philosophical foundations of the Bahá’í teachings, including ontology, theology, epistemology, philosophical anthropology and psychology, and personal and social ethics. [about]
- Answered Questions, Some, by Abdu'l-Bahá (2014). New 2014 translation (with a version side-by-side with the original). [about]
- Authority of the Institutions According to the Will and Testament of Abdu'l-Bahá, The: A Text Analysis, by Gerald Keil (2017). Abdu'l-Bahá's Will and Testament is the indispensable starting point for understanding the Baha'i Administrative Order, and the competencies and areas of
responsibility of the various institutions. The text must be examined as a cohesive whole. [about]
- Bahá'í Faith: Its History and Teachings, The by William Miller: "Missionary as Historian: William Miller and the Bahá'í Faith", by Douglas Martin, in Bahá'í Studies, 4 (1978). Lengthy review of Miller's book, and a broad discussion of anti-Bahá'í polemic and historiography. [about]
- Bahá'í Perspective on the Origin of Matter, A, by Keven Brown, in Journal of Bahá'í Studies, 2:3 (1990). The origin of matter is spiritual. Science sees that, at its most fundamental level, reality is not particular materials or structures, but probabilities and transformation. The four elements, three-fold structure of being, and balance are also examined. [about]
- Bahá'í Philosophy of Human Nature, The, by Ian Kluge, in Journal of Bahá'í Studies, 27:1-2 (2017). How the essential reality of the individual — the human soul and its powers of rational thought, willpower, memory, and reflection — translates these capacities into physical action through the intermediary of the brain. [about]
- Brief Discussion of the Primal Will in the Bahá'í Writings, by Keven Brown, in Bahá'í Studies Bulletin, 4:2 (1990). Neoplatonic concepts in Bahá'í metaphysics. [about]
- Brief Introduction to Millennial Zeal in the Nineteenth Century, A, by Chris Manvell and Carolyn Sparey-Gillies (1997). [about]
- Child of the Covenant, by Adib Taherzadeh: Review, by Tricia Fallon-Barry, in Solas, 1 (2001). Brief review of this sequel to Covenant of Baha'u'llah. [about]
- Covenant-breakers and other Enemies of the Faith, Writings of; Photographs of Baha'u'llah, by Abdu'l-Bahá and Shoghi Effendi (2000). Baha'i scholars may, when needed, use books by Covenant Breakers, including William Miller's The Baha'i Faith. [about]
- Dawn over Mount Hira and Other Essays, by Marzieh Gail (1976). A collection of essays on various topics of interest to Baha'i studies and history. Most of these were first published in Star of the West and World Order between 1929 and 1971. [about]
- Dr. Cormick's Accounts of his Personal Impressions of Mirza 'Ali Muhammad, The Báb, by Dr. Cormick, in Materials for the Study of the Babi Religion. A Westerner's account of meeting the Bab and an account of separate incidents involving the persecution of Babis. [about]
- End of Days, by Moshe Sharon, in Lights of Irfan, 19 (2018). On the word “messiah”, the anointed, which describes the redeemer like a priest, consecrated by being anointed with holy oil; prophecies about the last days and the final coming; predictions about the time of the "end," which Baha'is interpret as 1863. [about]
- Hands of the Cause of God: Personal Recollections, by Bill Washington (2014). Recollections of A.Q. Faizi, A.A. Furútan, Clara Dunn, Rúhíyyih Khánum, Ugo Giachery, Leroy Ioas, Enoch Olinga, Rahmátu’lláh Muhajir, Bill Sears, Agnes Alexander, John Robarts, Collis Featherstone, and Jalal Khazeh. [about]
- Hoar, William, by Robert Stockman (1995). [about]
- Human Station in the Bahá'í Faith: Selected Sections: Philosophy and Knowledge of the Divine, by Ali Murad Davudi (2013). A collection of talks by the Bahá’í teacher and philosopher Dr. A. M. Dávúdí on selected philosophical topics, including one on the subject of the non-political nature of the Bahá’í Faith and non-involvement in partisan politics. [about]
- I know Not How to Sing Thy Praise: Reflections on a Prayer of Bahá'u'llah, by Wolfgang A. Klebel, in Lights of Irfan, 13 (2012). Theology and the language of revelation vs. atheism and scientific discourse, and apophatic "not-knowing" vs. the impossibility of knowing god. [about]
- Inseparability and Complementarity of the Book and the Universal House of Justice, The, by Sana Rezai (2018). Direct references the House of Justice makes to the words of 'Abdu'l-Bahá and Shoghi Effendi, as illustrated through the 26 November 2018 message. [about]
- Introduction to Bahá'í Law, An: Doctrinal Foundations, Principles and Structures, by Udo Schaefer, in Journal of Law and Religion, 18:2 (2003). [about]
- Letter to Frau Alice Schwarz-Solivo of a Talk by Abdu'l-Baha, by Josephina Fallscheer, in Der Sonner Der Wahrheit (1935). [about]
- Letter to Jináb-i-Áqá Mírzá Bádí'u'lláh Khán of Abadih, by Shoghi Effendi (1997). Answers four questions: (1) re "Crimson Scroll"; (2) re the "Sacred Night"; (3) re the "Tablet of the Bell"; and (4) using the Kitab-i-Aqdas for bibliomancy. [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]
- Making the Crooked Straight: A Contribution to Baha'i Apologetics [excerpt], by Udo Schaefer and Nicola Towfigh (2000). Front- and back-matter of the book only: Contents, Preface, Introduction, Conclusion, Bibliography, Index. [about]
- Mírzá Yahyá Azal, Designation of in the Writings of the Báb, by Universal House of Justice, in Lights of Irfan, Volume 8 (2007). [about]
- Mysteries of Alast: The Realm of Subtle Entities and the Primordial Covenant in the Babi-Bahá'í Writings, by Farshid Kazemi, in Bahá'í Studies Review, 15 (2009). One of the more esoteric concepts in Shi'i and Shaykhi thought is the "realm of subtle entities," 'ālam-i dharr, a sort of pre-existence for the archetype of humanity, which is relevant to free will and the seven stages of creation. [about]
- Passing of Shoghi Effendi, Ministry of the Hands of the Cause, and Defection of Mason Remey, The, by Shahin Vafai, in The Essence of the Covenant: Features, History, and Implications (2005). [about]
- Philosophical Statements by 'Abdu'l-Bahá in Some Answered Questions, by Abdu'l-Bahá (2019). Quotations extracted from Ian Kluge's article "Some Answered Questions: A Philosophical Perspective" (2009), using the 2014 revised edition of "Some Answered Questions". [about]
- Photographs of Bahá'u'lláh; William Miller, by Universal House of Justice (1980). Two questions and a short compilation occasioned by William Miller's book The Baha'i Faith: Its History and Teachings: reading books by covenant-breakers, and viewing photographs of Baha'u'llah. [about]
- Pilgrimage to Haifa, by William Sears (1954). [about]
- Psychology of Spirituality, The: From Divided Self to Integrated Self, by Hossain Danesh (2000). Explores what is the nature of human reality, the purpose of human life, transcendence, and whether we have free will, using case histories, in-depth analysis, and practical examples. First 3 chapters only. [about]
- Russian Publication of Baha'u'llah's Last Will and Testament, The: An Academic Attestation of 'Abdu'l-Baha's Successorship, by Christopher Buck and Youli A. Ioannesyan, in Bahá'í Studies Review, 19 (2013). On the content of the Kitab-i-Ahdi, its manuscript history, and textual variants; Andalib's eyewitness account of its unveiling; Tumanski's scholarly work; contemporary attestation of 'Abdu'l-Baha's successorship by Tumanski and other Russian notables. [about]
- Soul in Chinese and Bahá'í Belief, The, by Phyllis Ghim-Lian Chew, in Singapore Bahá'í Studies Review, vol. 3 (1998). On Chinese religions and the Baha'i Faith; their beliefs in the presence of a soul and an afterlife; the nature of the soul and the human being; the human quest for happiness and meaning in life; free will and its relation to justice.
- Stories of Muriel Ives Newhall Barrow: Harry and Ruth Randall, by Muriel Ives Barrow Newhall (1998). [about]
- Tablet of the Báb Lawh-i-Vasaya, "Will and Testament"; Titles of Mírzá Yahyá, by Universal House of Justice (2004). Two questions: on the Tablet of the Bab "Lawh-i-Vasaya: The Will and Testament"; the nature of the appointment and titles of Mírzá Yahyá. Includes two attachments: Tablet of the Bab Lawh-i-Vasaya and excerpt from Making the Crooked Straight. [about]
- Tablet to Mullá Muhammad Báqir-i Tabrízí: Extracts, by Báb, The. Extract from a Tablet of the Bab to the 13th Letter of the Living, in reply to his question about Man yuzhiruhu'lláh, "He Whom God will make Manifest." [about]
- Tablets of Bahá'u'lláh Revealed after the Kitab-i-Aqdas, by Bahá'u'lláh (1988). [about]
- Themes of 'Abdu'l-Bahá's Tablets of The Divine Plan Illustrated by Scriptural References to the Bible and the Qur'án, by Lameh Fananapazir, in Lights of Irfan, 18 (2017). The Tablets of the Divine Plan, as well as Abdu'l-Baha's Will and Testament and the Tablet of Carmel, are three “Charters” for promotion of the Cause of God, which can also heal the problems facing humanity in its crisis of faith. [about]
- Voluntad y Testamento de Abdu'l-Baha, by Abdu'l-Bahá. Spanish translation of Will and Testament of 'Abdu'l-Baha. [about]
- Will and Testament: Translation and Commentary, by Báb, The (2004). Examination of four available manuscripts, dates of issue, variations, exclusions, verse numbering followed by a running commentary on its tone, message and implications for the future of the Babi movement. [about]
- Will and Testament of 'Abdu'l-Baha: A Commentary, by David Hofman, in Bahá'í World, Vol. 9 (1940-1944) (1945). [about]
- Will and Testament of 'Abdu'l-Bahá: Study Outlines (2002). [about]
- Will and Testament of Abdu'l-Bahá, by Abdu'l-Bahá (1992). 'Abdu'l-Baha's Will and Testament consists of three parts - all three written in His own hand. The first one was revealed around 1905 and the second and third sometime around 1907. [about]
- Will and Testament of The Báb, by Báb, The, in Lights of Irfan, Volume 8 (2007). One-page scan of a document commonly, though inaccurately, referred to as the "Will and Testament." [about]
- Will, Knowledge, and Love as Explained in Baha'u'llah's Four Valleys, by Julio Savi, in Journal of Bahá'í Studies, 6:1 (1994). Exploration of some of the "seemingly abstruse" concepts of the Four Valleys. [about]
- William S. Hatcher 1935-2005 (2008). Bio and CV from the author's website. [about]
- Wills and Inheritance, by Universal House of Justice (1996). Five questions about the writing of Baha'i wills. Includes a list of which laws are not at present binding upon the friends in the western world, and a compilation of "Extracts from Four Tablets by Abdu'l-Baha Concerning the Question of Inheritance." [about]
- Завещание Абдул-Баха, by Абдул-Баха (2011). Один из важнейших документов Веры Бахаи, устанавливающий многие ключевые элементы Административного Порядка, включая Национальные Духовные Собрания [«Дома справедливости второго уровня»] и институт Хранительства. [about]