Bahai Library Online

Tag "Azali Babis"

tag name: Azali Bábís type: General
web link: Azali_Babis
references: en.wikipedia.org/wiki/Azali
referring tags: Mírzá Yahya (Subh-i-Azal)

"Azali Bábís" appears in:

1.   from the main catalog (13 results; less)

  1. Mina Yazdani. `Abdu'l-Bahá and the Iranian Constitutional Revolution: Embracing Principles while Disapproving Methodologies (2014). Abdu’l-Bahá’s orientation toward the Constitutional Revolution of 1906–1911: he embraced the principles of constitutionalism while disapproving of confrontation; real social change needs to start at the moral-ethical level.
  2. Denis MacEoin. Azalí Babism (1989). Brief excerpt, with link to article offsite.
  3. Juan Cole. Azálí-Bahá'í Crisis of September, 1867, The (2004). On the history of a fateful weekend during which the Bábí movement in the nineteenth-century Middle East was definitively split into the Bahá'í and Azalí religions.
  4. Juan Cole. Commentary on a Verse of Rumi (1999). Summary and paraphrase of a tablet about a debate over the unity of being (wahdat al-wujud) in Sufi thought.
  5. Denis MacEoin. Divisions and Authority Claims in Babism (1850-1866) (1989). Factors leading to the division of Babism into the Azalís and the Bahá'ís, and the question of succession and the claims of Mírzá Yahyá, Dayyán, and Bahá'u'lláh.
  6. Denis MacEoin. Hierarchy Authority and Eschatology in Early Babi Thought (1986). Evolution of the Bab's theology and prophetology.
  7. William F. McCants, Kavian Sadeghzade Milani. History and Provenance of an Early Manuscript of the Nuqtat al-kaf dated 1268 (1851-52), The (2004-09). Much controversy has surrounded the early Bábí MSS, the Nuqtat al-kaf. Some of these are resolved by study of a copy discovered in Princeton’s collection of Bábí works, which confirms its value as an important source for understanding early Bábí history.
  8. Grover Gonzales. Sources for Early Babi Doctrine and History, by Denis MacEoin: Some Notes (2022).
  9. Yasin Ipek. Subhi Ezel Mirza Yahya ve Ezeliler (Subhi Azal Mirza Yahya and the Azalis) (2021). History of the Bábí community following the execution of the Bab, which split into three sectarian divisions: the Bahá'ís, the Azalis, and the Bayanis.
  10. Bahá'u'lláh. Juan Cole, trans. Tablets concerning the Divine Test (2000). Bahá'u'lláh's writings about the divine test between Bahá'u'lláh and Mirza Yahya at the Sultan Selim Mosque in Edirne in September, 1867, which led to the final schism between the Bahá'ís and the Azali Babis.
  11. Sepehr Manuchehri. Taqiyyah (Dissimulation) in the Babi and Bahá'í Religions (2000). The historical application of taqiyyah and instances where Bábís cooperated with the authorities in suppression of their peers, and the attitude of government officials towards these individuals.
  12. Percy Molesworth Sykes. Ten Thousand Miles in Persia or Eight Years in Iran (1902). Brief overview of Babism, including estimate of numbers of Bahá'ís and Azalis in Kirman.
  13. Adib Masumian, trans. Translation List: Provisional Translations of Baháʼí Literature (2009-2023). Index to talks, letters, and other items translated from Persian and Arabic to English by Adib Masumian; listed here for the sake of search engines and tagging.

2.   from the Chronology (3 results; less)

  1. 1867-01-11
      Three Bahá'ís were executed in Tabríz. Their arrest was precipitated by conflict and rivalry between the Azalís and the Bahá'ís. [BBR252–3; BKG237–8; BW18:382–3; RB2:61]
    • BW18:382 says this was 8 January.
  2. 1872-01-22
      Three Azalís were murdered by seven Bahá'ís in 'Akká. [BBD163; BKG3256 DH41; GPB189; RB3:235]
    • Siyyid Muhammad Isfahání, Nasr'ulláh Tafríshí, Áqá Ján Ka'j Kuláh and Ridá Qulí, these four kept vigil from the second story window of a building overlooking the land gate to ensure no followers of Bahá'u'lláh would have access to the prison city. For some time they had been successful at preventing the entrance of pilgrims, some of whom who had spend some six months even traveling on foot. This also precluded the possibility of communications from 'Akká reaching the believers in other lands. After two years and a few months, Bahá'u'lláh was released from the His cell and was free to walk among the prison population. Some of the friends, including Salmání, decided to get rid of these enemies and, during the night, went to their place and killed Siyyid Muhammad, Áqá Ján and another person. [Sweet and Enchanting Stories, Aziz Rohani, p. 31.]
    • Bahá'u'lláh was taken to the Governorate where He was interrogated and held for 70 hours. [BKG317-330; GBP190; RB3:234-239, AB34-36]
    • `Abdu'l-Bahá was thrown into prison and kept in chains the first night. Twenty–five of the companions were also imprisoned and shackled. [BKG328; GBP190; RB3:237]
    • See BKG331, GPB191 and RB3:238 for the effect of the murders on the local population.
    • Ilyás `Abbúd put a barricade between his house and the house of `Údí Khammár, which he had rented for use by Bahá'u'lláh's family. [BKG331; GPB191]
    • See BKG330; DH44 and RB3:239 for the fate of the murderers, who were imprisoned for seven years.
    • Siyyid Muḥammad-i-Isfahání has been described by Shoghi Effendi as the "Antichrist of the Bahá'í Revelation." He was a man of corrupt character and great personal ambition who had induced Mírzá Yaḥyá to oppose Bahá'u'lláh and to claim prophethood for himself. Although he was an adherent of Mírzá Yaḥyá, Siyyid Muḥammad was one of the four Azalis exiled with Bahá'u'lláh to 'Akká. He continued to agitate and plot against Bahá'u'lláh. In describing the circumstances of his death, Shoghi Effendi has written in God Passes By:

      A fresh danger now clearly threatened the life of Bahá'u'lláh. Though He Himself had stringently forbidden His followers, on several occasions, both verbally and in writing, any retaliatory acts against their tormentors, and had even sent back to Beirut an irresponsible Arab convert, who had meditated avenging the wrongs suffered by his beloved Leader, seven of the companions clandestinely sought out and slew three of their persecutors, among whom were Siyyid Muḥammad and Áqá Ján.

      The consternation that seized an already oppressed community was indescribable. Bahá'u'lláh's indignation knew no bounds. "Were We," He thus voices His emotions, in a Tablet revealed shortly after this act had been committed, "to make mention of what befell Us, the heavens would be rent asunder and the mountains would crumble." "My captivity," He wrote on another occasion, "cannot harm Me. That which can harm Me is the conduct of those who love Me, who claim to be related to Me, and yet perpetrate what causeth My heart and My pen to groan." [GPB189-190]

    • The Lawh-i Istintaq ("Tablet of the Interrogation") was revealed.
  3. 1934-12-06
      The Tarbíyat Bahá'í Schools in Tihrán and all other Bahá'í schools across the country were closed by order of the Minister of Education (headed by 'Ali-Asghar-i-Hikmat, a well-known Azali) when they failed to open on a holy day. [BBD221–2; BW18:389; CB312; GPB363; PP308; RoB4p313; BN No 97 January 1936 p1]
    • In spite of (or because of) their high standards of education, the Bahá'í schools, which attracted ordinary people as well as a number of rich, famous and influential families to send their children as pupils, faced harsh opposition, mainly from the more traditional and conservative elements in the society, and specifically from the Shi'i clerics. This was hardly surprising, given the strong animosity towards the Bahá'ís in Shi'i Iran. According to Shoghi Effendi, while the 'ulama' headed the opposition to the Bábis and Bahá'ís, it was the Qajar kings and governors who willingly became the means through which this opposition was translated into action, as a way to obtain the clerics' support and backing for their own policies. But as far as Nasir al-Din Shah was concerned, he had his own reasons for persecuting Bábis and Bahá'ís (between whom he did not appear to differentiate) . In 1852 an inept attempt had been made on his life. [The Forgotten Schools: The Baha'is and Modern Education in Iran, 1899–1934 p97]
    • For Western accounts of the episode see BBR475–9.
 
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