Egyptian occupation of `Akká. [BBR202; DH128; Colonialism, Nationalism and Jewish Immigration to Palestine: Abdu'l-Baha's Viewpoints Regarding the Middle East by Kamran Ekbal p3, 20]
• 'Abdu'lláh Páshá was the governor of 'Akká from 1819 to 1831. In 1832 when the Egyptians took the city he surrendered and was taken to Egypt. He was freed in 1840 when the area reverted to Turkish rule. [BBD5]

Edict of Toleration was issued by the Sultan of Turkey: The Muslim government of the Ottoman Empire was compelled by the Western Powers, notably Britain and France, to grant religious tolerance to all nations within its borders. Broader questions of religious tolerance, such as might presumably involve Jewish land rights and Jewish immigration are not mentioned in the Edict. [Sours (below) p9]

To set the context, this came during the period known as "Tanzimat" (lit. Reorganization) 1838 to 1876. The Tanzimat era was characterised by various attempts to modernise the Ottoman Empire and to secure its territorial integrity against internal nationalist movements and external aggressive powers. The reforms encouraged Ottomanism among the diverse ethnic groups of the Empire and attempted to stem the tide of the rise of nationalism in the Ottoman Empire. During the Tanzimat period, the government's series of constitutional reforms led to a fairly modern conscripted army, banking system reforms, the decriminalization of homosexuality, the replacement of religious law with secular law and guilds with modern factories. The Ottoman Ministry of Post was established in Istanbul in 1840. [Wikipedia]

The fulfillment of the prophecies of Christ and of the Bible has been over a period of a hundred years or more matter of common knowledge and remark in the West. But the full extent of that fulfillment is only seen in Bahá'u'lláh. The proclamation of His Faith was made in 1844, the year when the strict exclusion of the Jews from their own land enforced by the Muslims for some twelve centuries was at last relaxed by the Edict of Toleration and "the times of the Gentiles" were "fulfilled." [GPBiv Introduction by George Townshend]

• See The 1844 Ottoman "Edict of Toleration" in Bahá'í Secondary Literature by Michel W. Sours and published in the Journal of Bahá'í Studies Vol 8 no 3 1998 pp 53-80.

  Michael Sours makes the point that there have been some Christian notions that have been adopted uncritically by a number of Bahá'í apologists that cannot be supported: 1. That Jews were strictly excluded from Palestine for 1,260 years prior to 1844 2. That Muslim Authorities were responsible for this exclusion 3. That the 1844 Edict ended the exclusion and enabled Jews to immigrate to Palestine 4. That the Edict brought about the fulfilment of the prophecy concerning the "times of the Gentiles". By extension it was the Christian maltreatment of Jews in Europe and elsewhere that prompted the large migration in the 19th and particularly in the 20th century. [Sours p77]

The intention of the Báb was to introduce the new Revelation slowly so as not to cause estrangement. He instructed the Letters of the Living to spread out and teach His Faith and to this end He assigned each one a special task, most often to their own native provinces. This is analogous to Christ's instructions to His disciples. He instructed them to record the name of every believer who embraced the Faith and to send their lists to His uncle, Hájí Mírzá 'Alí in Shíráz in a sealed envelope. His intention was to classify these lists once received into 18 sets of names with 19 names each (one Vahid meaning "Unity"). A list with the names of 18 Letters of the Living plus His own name would constitute the 19th set making one Kull-i-Shay (meaning "all things" with a value of 361). Thus fourteen Letters of the Living were dispatched; only Mullá Husayn and Quddús remained with Him. [BBRSM14–16, 36; SWB119; BBR2p36; DB92–4, 123; MH82–6; SBBH1:19]
• To Mullá Husayn He had given the task of delivering a Tablet to Bahá'u'lláh in Tihrán and going to the court of the Sháh to apprise him of the Báb's cause. Mullá Husayn was not able to gain access to the Sháh. [B48–57; BBRSM15 BKG32–3; CH22–3; DB85-87, 96, 97; MH90–2, 102] He was also directed to send Him a written report on the nature and progress of his activities in Isfáhán, Tehran and in Khurásán. Not until He received this letter from Khurásán would He depart on pilgrimage. [DB123]
• Mullá Husayn carried a Tablet revealed by the Báb for Muhammad Sháh to Tihrán . This was the first of a number of unsuccessful attempts to make him aware of the Revelation. [BBRSM20–1; MH102; SWB13]
• Note: MH118-119 and DB127-128 indicate that Mullá Husayn had been in Tehran "between the months of Jámádí and Rajab". The first day of Jámádí, 1260 corresponds to 18 June, and the last day of Rajab to 15 August, 1844.
• See RB2:303, `The Báb … sent Tablets to only two monarchs of His day — Muhammad Sháh of Persia and Sultán `Abdu'l-Majíd of Turkey.'
• From Shiraz Mullá Husayn journeyed north to Isfahán where his message was rejected by the 'ulamás. Mullá Ja'far, the sifter of wheat, was the first and only one to embrace the Cause of the Báb in that city. There was however, a disciple of Siyyid Kazim, Mírzá Muhammad-'Alíy-i-Nahrí, who had been instructed to go to Isfahan some five years earlier to prepare the way for the advent of the new Revelation, who was receptive to the message of Mulla Husayn. He was instructed to go to Kirmán and acquaint Hájí Mírzá Karím Khán with the Message and then to travel to Shiraz. (This man's daughter was subsequently joined in wedlock with 'Abdu'l-Bahá.)[DB100]
• Mullá Husayn then traveled to Káshán, about 130 miles from Isfahán. He had great success in that city but news of his conversion brought the wrath of the official clergy down upon him. [DB101note1; DB123-125]
• He then went to Qum, another 100 miles from Káshán where he met with no success. After Qum he went to Tihrán. [MH98–101, DB101]
• In Tihrán he took residence in a madrisih and first met with the leader of the shaykhí community, Hájí Mírzá Muhammad, but he failed to win him over. He did, however, manage to convince a number of souls in private conversations. [DB103note1] This same reference seems to indicate that his well-wishers assisted in delivering the Tablet to Muhammad Sháh and his minister, Hájí Mírzá Àqásí but they did not receive it. " the book was not submitted to thy presence, through the intervention of such as regard themselves the well-wishers of the government." [Selections from the Writings of the Báb page 13]
• See Bab53–6; DB104–7, MH104–110 for the delivery of the Báb's Tablet to Bahá'u'lláh by the young student, Mullá Huhammad-i-Mu'allim, a native of Núr. Mullá Husayn did not meet Bahá'u'lláh on this occasion.
• On receiving the Tablet of the Báb, Bahá'u'lláh accepted His Cause and asked that a gift of a loaf of Russian sugar and a package of tea be given to Mulla Husayn for delivery to the Báb. [DB106-107] See DB123-125 for his activities in Khán.
• Mullá Husayn left for Khurásán, as he had been instructed, winning supporters for the Báb's Cause while there he wrote to the Báb regarding these new believers and Bahá'u'lláh's immediate response to the Báb's Revelation. [Bab56, DB128–9, MH118]
• After Khurásán he travelled to Najaf and Karbilá where he was to wait for further instructions from the Báb. [DB86]
• See MH121–2 for a discussion of the speed of Mullá Husayn's journey before the letter was dispatched to the Báb. It assumes that Mullá Husayn departed after the Báb met with all the Letters of the Living (date not before 2 July, 1844.) In fact both Mullá Husayn and Mullá 'Alíy-Bastámí had been dispatched before this meeting. [DB85-86, 92, HotD46]

The Báb sent Mullá `Alíy-i-Bastámí to Najaf and Karbalá to proclaim His Cause among the Shaykhís. In Najaf Mullá `Alí delivered a letter from the Báb to Shaykh Muhammad-Hasan Najafí, the leading Shí`í divine and the keeper of the shrines in Iraq. [BBRSM15; DB87-91; SBBH20–1, HotD46]
• The Shaykh's rejection of the claim led to a violent debate. Mullá `Alí was taken to Baghdád and imprisoned there. After a public trial, a joint tribunal of Sunní and Shí`í `ulamá, he was sent to Istanbul. He was the first martyr of the Bábí Dispensation. It is significant that Mullá Hasan Gawhar, a leading figure of the Shaykhí school, participated in the condemnation as it marks the first major challenge to Bábism from a Shaykhí leader. [Bab27, 37–8, 58; BBR83–90; BBRSM17; BKG31; DB90–2; MMBA, BBR2p17, GPB10]

Prince Dolgorukov was appointed Russian ambassador to Tihrán. He was previously first secretary of the Russian legation at Constantinople. He arrived in Tihrán in January 1846.
• See Conspiracies and Forgeries: The Attack upon the Bahá'í Community in Iran by Moojan Momen where it says "Prince Dolgoruki....was Russian Minister in Tehran from 1845 to 1854".

Bahá'u'lláh revealed the Tablet of the Holy Mariner on the fifth day of Naw-Rúz. The Tablet was revealed to the friends present and Nabil wrote that they understood it portended to a new period and greater tests. His further exile was being foretold. Immediately after it was chanted Bahá'u'lláh ordered the tents to be folded and everyone to return to the city. The party had not yet left when a messenger arrived from Námiq Páshá summoning Bahá'u'lláh to the governorate the next day to receive the announcement that he was to be transferred to Constantinople. [RB1:228-229; SA163-165, 234; BKG154; GPB147]
• The Tablet was recited by Mírzá Áqá Ján. [RB1:228]
• See GPB147 and RB1:228 for the effect on those present.
• See Tablet of the Holy Mariner (Lawh-i-Malláhu'l-Quds): Study Compilations by Aziz Mboya. .

Prelude to the exile from Constantinople:
• It was during Bahá'u'lláh's stay in Constantinople that the conciliatory attitude of the authorities changed to that of hostility as a direct consequence of the intrigues and misrepresentations of the Persian Ambassador. [ALM16]
• News was brought to Bahá'u'lláh by Shamsí Big of the possibility that He would be transferred to Adrianople. [BKG199]
• Bahá'u'lláh refused to leave, on pain of martyrdom, but Mírzá Yahyá and his comrades, cowardly and fearful, persuaded Him to go. [BKG201–3]
• Sultán 'Abdu'l-'Azíz issued an edict banishing Bahá'u'lláh to Adrianople. It was issued "less than four months after the arrival of the exiles." [GPB159–60; RB2:57]
• The decision was taken to further exile Bahá'u'lláh in part due to the machinations of the Persian Ambassador Mírzá Husayn Khán and his accomplice, Hájí Mírzá Hasan-i-Safá whose government was continually pressing the Turkish forces to arouse hostility against HIm. [GPB159]
• See BBIC:34, note 68, BKG201 and GPB159 for reasons for the edict.
• On the same day Bahá'u'lláh revealed the Lawh-i-'Abdu'l-'Azíz-Va-Vukalá, a Tablet addressed to the Sultán. When the Grand Vizier perused it he turned pale. The text of this Tablet has been lost. [BKG206; GPB160]
• "...Sultán 'Abdu'l-'Azíz, the self-styled vicar of the Prophet of Islám and the absolute ruler of a mighty empire. So potent, so august a personage was the first among the sovereigns of the world to receive the Divine Summons, and the first among Oriental monarchs to sustain the impact of God's retributive justice." [GPB158]

Bahá'u'lláh and His companions left Constantinople for Adrianople. Carriages, wagons and pack animals were provided as well as ox-carts for their possessions. [BKG204; GPB161; RB2:427; ALM22]
• His departure has been described by Shoghi Effendi as the event that "closes the opening scene of one of the most dramatic episodes in the ministry of Bahá'u'lláh". [GPB162]
• The journey took twelve days and they passed through the following villages en route: [BKG204; GPB161; The Bahá'í Faith 1844-1953 :Information Statistical & Comparative p43]
• Kúchik-Chakmachih Three hours from Constantinople - spent one night [N7N21]
• Buyúk-Chakmachih Arrived about noon. [N&N23]
  • Picture of the bridge at Buyúk-Chakmachih (Büyükçekmece) which Bahá'u'lláh and His companions crossed on their way from Constantinople to Adrianople.
  • Map.
• Salvarí The procession left at midnight in the pouring rain and intense cold.
• Birkás
• Bábás
• Bábá-Iskí
• See BKG204–5, GPB161 and RB2:62 for the rigours of the journey. The winter was extremely cold and the travellers were not clad for freezing weather.

Bahá'u'lláh in Adrianople

Bahá'u'lláh and His companions arrived in Adrianople (the "remote prison") ("The Land of Mystery") (GPB174). It would be here where the sun of His revelation would ascend to its zenith, where He proclaimed the Message of His revelation to the whole world. [BKG206; GPB161; RB2:62]

• Picture.
• This was the furthest point from His native land that Bahá'u'lláh reached and the first time in known history that a Manifestation of God had lived on the European continent. [BKG217]
• See BKG218–19, 221–2; GPB161–2 and MRHK179–96 for a description of the houses Bahá'u'lláh lived in during this period.
• See BKG219–20 for the hardships of the first winter.
  "at a time when the forces of schism had rent asunder the ties that united the little band of exiles which had settled in Adrianople and whose fortunes seemed then to have sunk to their lowest ebb!" [BW5p175]

Bahá'u'lláh and His family stayed for one week at a house in the Murádíyyih quarter of the city, in the north-eastern section near Takyiy-i-Mawlavi. The house was located on high ground with a good view of the city and close to the Muradiyyih mosque. The rest of the exiles remained at the inn. [BKG218] During this time He revealed:
• Kitáb-i-Badí' (The Wonderous or Unique Book) .

Bahá'u'lláh and His family spent about six to ten months in another house in the Murádíyyih quarter near the Takyiy-i-Mawlaví. Those who were still in the caravanserai moved to the house thus vacated. Next door to this house a place was rented for Áqáy Ridá, Mírzá Yahyá and their families. [BW19p584; BKG221]

During this time He revealed the following:

• Lawh-i-Sayyáh (Tablet of the Traveller. [BKG220] (Leiden list suggests "following Separation, February - June 1867]
• Lah-i-Naqtih (Tablet of the Point). [BKG220]

'Abdu'l-Bahá wrote the Sharh-i Kuntu Kanzan Makhfiyan, the commentary on the well-known Islamic tradition 'I was a Hidden Treasure …' for 'Alí Shawkat Páshá.
• See Commentary on the Islamic Tradition "I Was a Hidden Treasure..." by Abdu'l-Bahá translated by Moojan Momen. In the article, he refers to another provisional translation done by Baharieh Ma'ani in collaboration with Hooper Dunbar.
• See 'Abdu'l-Bahá's Response to the Doctrine of the Unity of Existence by Keven Brown Fourth Section.
• See as well BNE52. Here, 'Abdu'l-Bahá is described as "about fifteen or sixteen years of age".
• Mention of this Tablet is made in Messages to Canada, p34-35, where, in a letter written on behalf of Shoghi Effendi, it is stated that the Tablet is about 50 pages in length and had been published in 'Abdu'l-Bahá's second volume of His Tablets published in Egypt.
• A Tablet of Baháʼuʼlláh, recently discovered by Necati Alkan and available in provisional translation by Adib Masumian, indicates that it was written during the sojourn in Edirne. The original text has been published in Safíniy-i-ʻIrfán, vol. 6, p. 10 (2003). In the Tablet Bahá'u'lláh says that Ali (Şevket/Shawkat) Pasha requested 'Abdu'l-Bahá to write His commentary "during the days of stopover/residence in the Land of Mystery" (dar ayyám-i tavaqquf dar Ard-i Sirr).

  And now concerning the extensive commentary on the Islamic tradition which begins, "I was a hidden treasure…" During the days of Our sojourn in the Land of Mystery, ʻAlí Páshá had asked the Most Mighty Branch of God—may My life be a sacrifice for the ground which His most pure footsteps have trodden—to provide a commentary on this hadith. This He did in accordance with the exigencies of the time, and His purpose was that all may benefit from it…

  As per a 1995 article prepared for The Bahá'í Encyclopedia, it was previously believed that 'Abdu'l-Bahá was 17 years old at the time of writing, if so, this would have dated the Tablet at about 1861. Given that this new evidence proves that it was written in Edirne, He would have been 19 years old but more probably in his early twenties. [Thanks to Necati Alkan for providing this correction and to Adib Masumian for doing the translation at his request.] iiiii

Bahá'u'lláh and His family moved to the house of Amru'lláh (The Cause of God) located to the north of the Mosque of Sultán Salím and close to it. They occupied the upper floor, Mírzá Muhammad-Qulí and his family the middle one and some of the attendants were housed on the ground floor. Other houses were found in the same quarter, one for Áqáy-i-Kalím and his family and one for Mírzá Yahyá and his. [BKG221, ALM35]
• Picture - The Mosque of Sultan Salim.
• Picture - The interior of the mosque.
• Picture - The interior of the mosque.
• It was while they were in this house that Mírzá Yahyá, a discontent since the early days in Baghdad, began to rebel more openly with support from Siyyid Muhammad-i-Isfahani. It was the "first major internal convulsion which seized a newly re-arisen community and which threatened to cause an irreparable breach in the ranks of its members". Bahá'u'lláh designated this period and the time following as Ayyám-i-Shidád (Days of Stress) . [BKG223-233; GPB163]

His name was mentioned in many Tablets of Bahá'u'lláh, consoling his family. His son was appointed caretaker of the pilgrims in 'Akká and he served in this capacity until the days of Shoghi Effendi. [FAA8]

In their efforts to discredit Bahá'u'lláh and His companions, the followers of Azál made complaints to the authorities. They alleged that they had insufficient means of livelihood, blaming Bahá'u'lláh for depriving them of their share of the allowances. Àqá Ján Kajkuláh, instigated by Siyyid Muhammad, wrote to dignitaries and government representatives with the false accusation that Bahá'u'lláh had made an alliance with Bulgaria for the purpose of conquering Constantinople.
• The Persiana ambassador in Constantinople took advantage of the disturbance in Turkey to inform Persian Consuls in Iraq and in Egypt that the Turkish government had withdrawn protection for the Bábí sect. This news precipitated malice and mischief in both countries. [FAA7]

Mírzá Yahyá began his attempts on Bahá'u'lláh's life about one year after the arrival of the exiles. He invited Bahá'u'lláh to a feast and shared a dish, half of which was laced with poison. Bahá'u'lláh was ill for 21 days following this attempt and was left with a shaking hand for the rest of His life.
• Bahá'u'lláh was attended by a foreign Christian doctor named Shíshmán who died shortly after seeing Him. Bahá'u'lláh intimates that the doctor has sacrificed his life for Him.
• On another occasion he poisoned the well which provided water for the family and companions of Bahá'u'lláh. [BKG225]
• Mírzá Yahyá tried to convince the barber, Ustád Muhammad-'Alíy-i-Salmání, to assassinate Him at the public bath. This enraged the barber and, contrary to Bahá'u'lláh's instructions, he disclosed Mírzá Yahyá's intentions to the community thus causing further discontent. [CH60, BKG225–30, CB82–3, GPB165-166 and RB2:158–61]

Bahá'u'lláh revealed the Persian Tablet of Ahmad (Lawh-i-Ahmad-i-Fársi) sometime between 1864 and 1865 for Haji Mirza Ahmad-i-Kashani, "a self-professed devotee of His whose scandalous acts and insincere behaviour had outraged other members of Bahá'u'lláh's retinue. In this relatively long letter Bahá'u'lláh admonishes Mirza Ahmad and others like him to cast off their waywardness and direct themselves to the path of piety and righteousness." [BB.S118]
• Hájí Mírzá Ahmad-i-K´sháni was a close companion of Siyyid Muhammad-i-Isfahání. See BKG231 and EGB64-65 for his fate. [BKG222-223]
• Two passages can be found in Gleanings, CLII, CLIII.

Bahá'u'lláh revealed the Arabic Tablet of Ahmad (Lawh-i-Ahmad) for Ahmad, a believer from Yazd. [RB2:107]
• The Tablet may have been revealed as early as 1864.
• See RB2:107–66 for the story of Ahmad. He had walked from Baghdad to Constantinople, a distance of 1,600km on his way to visit Bahá'u'lláh in Adrianople. He was some 220km away when he received the Tablet. Upon reading it he understood that Bahá'u'lláh wanted him to proclaim that Bahá'u'lláh was the promised successor to the Báb and so he immediately started his journey to Persia, a 3,200km trip.
• See Bahá'í News No 432 March 1967 pg 1 for A Flame of Fire: The Story of the Tablet of Ahmad by A.Q. Faizi. Part 2 of the story can be found in the April 1967 edition. Alternatively see Blogspot and Bahá'í Library.
• The Ocean of His Words by John Hatcher deals with this Tablet in chapter7.
• See RB2:119–26 for an analysis of the Tablet.
• Shoghi Effendi states that the Tablet has a special potency and significance. [DG60]
• See "Ahmad, The Flame of Fire" by Darius Shahrokh.
• See Commentaries on Three Major Tablets by John Kolstoe pages 1-86.
• See Learn Well This Tablet by H. Richard Gurninsky, published by George Ronald Publisher, Oxford, 2000.
  • See the website.
• See YouTube On the Tablet of Ahmad by Richard Gurinsky.

Prior to and during the crisis that was to follow, Bahá'u'lláh began revealing Tablets at a prodigious rate. From about this time until approximately June, 1867 when He transferred His residence to the house of 'Izzat Áqá, Bahá'u'lláh had revealed the following Tablets among numerous others:
• The Lawḥ-i-Nuqṭih (The Tablet of the Point)
• The Lawḥ-i-Aḥmad-i-Arabí (The Tablet of Ahmad, Arabic), revealed in honour of Ahmad of Yazd.
• The Súriy-i-Aṣḥáb (Tablet of the Companions) addressed to Mírzá Áqáyi-Muníb. [BW19p584]
  • Introduction to the Tablet of Ashab by Juan Cole
  • . (Leiden List says "Cole: Winter about 1866; Lambden: circa 1964")
  • The Lawḥ-i-Sayyáḥ (Tablet of the Traveller) (Note there are several Tablets with this name revealed at different times to different recipients.)
  • The Súriy-i-Damm (The Tablet of Blood) addressed to Nabíl-i-A'zam. [N&N27]
  • The Súriy-i-Ḥajj (Tablet of Pilgrimage) for pilgrimage to the House of the Báb
  • The Lawḥu'r-Rúḥ (Tablet of the Spirit)
  • The Lawḥu'r-Riḍván
  • The Lawḥu't-Tuqá (The Tablet of Piety or the Fear of God)
    [GPB171; N&N23-29; BW13p1061-1062]
  • Súriy-i-Amr (Surih of Command) (Leiden list suggests late 1865 - early 1866]
• 1866-03-01 —
  The Most Great Separation

  Mírzá Yáhyá's behaviour could no longer be tolerated or concealed. Bahá'u'lláh revealed the Súriy-i-Amr (Súrih of Command) as a direct order to him. [CH60, 83, CB84; GBP166; BKG223-245]

  • This was the formal announcement to the nominee of the Báb of the station of 'Him Whom God shall make manifest' and a summons for him to pay allegiance to His Cause. [CB83–4; RB2:161]
    • It should be noted that the Báb never appointed a successor or an interpreter. Shoghi Effendi refers to him as the "titular head" and "a mere figurehead". [GPB90]
    • Bahá'u'lláh Himself conceived of the plan to elevate Yáhyá's status in the eyes of the public to divert attention from Himself. [TN37; RoB1p53-54]
    • See [RoB2p241-242] for the story of the nightingale and the crow.
    • See [UD631n] for information in his titles.
    • See as well the memorandum from the Research Department to the Uniververal House of Justice regarding the appointment of Azal and his titles.
  • Bahá'u'lláh directed his amanuensis to take the Tablet to Mírzá Yáhyá. Upon receipt he became very angry and a "jealous fire consumed him". He responded, after a requested day's respite, by claiming that he was the recipient of a divine revelation and all must turn to him. [CH60, BKG230; CB84; GPB166–7; RB2:162]
  • Shoghi Effendi described this event as "one of the darkest dates in Bahá'í history and was the signal for the open and final rupture between Bahá'u'lláh and Mírzá Yahyá. [GPB167]
  • The announcement that Bahá'u'lláh was the Promised One spread quickly to Iraq and to Persia. The followers were happy for the clarification and glad to be rid of Yáhyá. Only the express command of Bahá'u'lláh prevented them from ridding the world of such nefarious traitor. [CH61]
  • It is believed that Yáhyá's conduct and accusations precipitated the next exile. [CH61]
• 1866-03-02 — Khurshíd Páshá took up the governorship of Adrianople. [BBR487; BKG233]
• 1866-03-03 —
  Bahá'u'lláh revealed the Lawh-i-Bahá in honour of Khátún Ján, a believer and close friend of Táhirih. [RB2:171, 179]
  • It was probably revealed just before He took up residence in the house of Ridá Big. [RB2:171]
  • This was the first Tablet in which Bahá'u'lláh used the term 'people of Bahá' to refer to His followers, to distinguish them from the 'people of the Bayán'. [RB2:179]
• 1866-03-10 —
  Bahá'u'lláh and His family withdrew from the house of Amru'lláh, the residence shared with the exiles, and went to the house of Ridá Big. [BKG230; GPB167; RB2:162]
  • He stayed in this house for about one year. [GPB168]
  • See BKG235 for a description of the house of Ridá Big.
  • Bahá'u'lláh went into isolation for two months. He ordered that all of the family's goods should be divided. He even hed delivered to him certain relics he had long coveted such as the seals, rings and manuscripts in the handwriting of the Báb. The companions were to choose between Himself and Azal. This has become known as the 'Most Great Separation'. [BBRSM67; BKG230–2; GPB167–8; RB2:162]
  • See BKG231–2, GPB167 and RB2:163 for the effect of this.
  • See BBRSM59–60 for a description of Azal's leadership.
  • The continued efforts of Mírzá Yahyá and Siyyid Muhammad sullied the reputation of Bahá'u'lláh in Adrianople and in the capital. In addition, temporary beach had been made in the ranks of the supporters. [GPB170]
  • Mírzá Yahyá sent messengers to Persia with false accounts of the events. He sent one of his wives to the authorities claiming that Bahá'u'lláh had deprived him of his fair share of the allowances. [BKG233]
  • Photos of the ruins of the House of Ridá Big and the House of Amru'lláh. [BW5p587]
• 1867-00-00 — Birth of Mírzá Badí'u'lláh, fourth son of Bahá'u'lláh and Mahd-i'Ulyá in Adrianople. [BKG247]
• 1867-03-00 —
  Bahá'u'lláh moved back to the now empty house of Amru'lláh. [GPB168]
  • He stayed for about three months. [GPB168]
  • BKG239 says that within six months of Bahá'u'lláh's return to the house the owner sold it.
• 1867-06-00 —
  Bahá'u'lláh rented the house of 'Izzat Áqá where He and His family lived until their departure from Adrianople. [BKG239; GPB168; ALM39]
  "The remaining months in the house of Izzat Aqa constituted the most fecund period in the whole course of the ministry of Bahá'u'lláh. Tablets and verses flowed continuously from his pen and His tongue." [ALM42]
  • See BKG241 for a description of this house.
  • Picture.
• 1867-08-00 —
  Bahá'u'lláh refused to draw the allowance granted Him by the Ottoman government. [RB2:327]
  • Mírzá Yahyá had twice petitioned the government to convince it that he ought to be the recipient of the allowance. [RB2:327]
  • Bahá'u'lláh sold some of His belongings to provide the necessities for Himself and His dependents. [RB2:327]
• 1867-09-02 —
  "The Most Great Idol" was cast out of the community.

  Mírzá Yahyá's henceman, Siyyíd Muhammad, convinced Yahyá to challenge Bahá'u'lláh to to face-to-face encounter in the mosque of Sultán Salím in a distant part of the city, believing that Bahá'u'lláh would not show. Bahá'u'lláh immediately set out to walk to the appointed mosque. Upon learning this Mírzá Yahyá postponed the interview for a day or two. Bahá'u'llah returned to His home and revealed a Tablet to be delivered to Siyyíd Muhammad when he produced a sealed note stating that should Mírzá Yahyá fail to appear at the trysting-place, he would produce a document refuting Yahyá's claims. Neither were forthcoming and the Tablet to Siyyid Muhammad remained undelivered.

  Prior to this the community had been divided however this incident firmly established His ascendency. The Covenant of the Báb had prevailed [GPB168-170]

  • A period of prodigious activity ensued. Bahá'u'lláh later stated in the Lawh-i-Siraj, "In those days the equivalent of all that hath been sent down aforetime unto the Prophets hath been revealed." [GPB171]
  • See The Azali-Bahai Crisis of September, 1867 by Juan Cole.
• 1867-09-03 —
  Bahá'u'lláh revealed the Kitáb-i-Badí', the Munájátháy-i-Síyám (Prayers for Fasting), the first Tablet to Napoleon III, the Lawh-i-Sultán written to Násiri'd-Dín Sháh, and the Súriy-i-Ra'ís. [BKG245; GBP172]
  • The Súriy-i-Ra'ís was published in the Summons of the Lord of Hosts. See Wikipedia for a synopsis of this Tablet.
  • See RB2:370–82 for details of the Kitáb-i-Badí'.
  • Bahá'u'lláh revealed the Súriy-i-Ghusn (Tablet of the Branch) in which 'Abdu'l-Bahá's future station was foreshadowed. [BBD218; BKG250; GPB177; GWB39]
  • See RB2:338–9 for a description of the Tablet.
  • It was probably about this time that the first Lawh-i-Salmán was revealed for Shaykh Salmán. [RoB2p281-290; Uplifting Words ]
• 1867-09-04 —
  Thinking that He will not accept, Mírzá Yahyá, prodded on by Mír Muhammad, challenged Bahá'u'lláh to a public confrontation in the mosque of Sultán Salím. In the end, it was Mírzá Yahyá who did not appear. [BKG239–41; GPB168–9; RB2:291–300, SDH22]
  • The incident gained Bahá'u'lláh respect in the eyes of the people. [RB2:289]
  • See [RB2:304] for a picture of the mosque.
• 1867-09-05 —
  In this period the extent of the Faith was enlarged with expansion in the Caucasus, the establishment of the first Egyptian centre and the establishment of the Faith in Syria. [GPB176]
  • While Nabil was in Khorasan in spring 1866, at his suggestion, the greeting Alláh-u-Abhá (God is the most Glorious) was adopted by the followers of Bahá'u'lláh, replacing the old salutation of Allāho Akbar (God is the Greatest), which was common among the Bábis. This was a significant action that gave group identity to the Bahá'ís and was a sign of their independence from the Bábís and the Azális, a Bábí faction that considered Mírzá Yaḥyā Ṣobḥ-e Azál as the legitimate successor to the Báb. The greeting Alláh-u-Abhá superseded the Islamic salutation and was simultaneously adopted in Persia and Adrianople. [BKG250; GPB176, "Nabil-e aʿzam Zaranadi, Mollā Mohammad," by Vahid Rafati, Encyclopædia Iranica,]
  • The phrase 'the people of the Bayán', which now denotes the followers of Mírzá Yahyá, was discarded and is replaced by the term 'the people of Bahá'. [BKG250; GBP176]
• 1867-12-15 —
  Bahá'u'lláh revealed the Súriy-Mulúk (Súrih of Kings). [BKG245; GPB171–2; RB2:301-336; BW19p584]
  • This is described by Shoghi Effendi as 'the most momentous Tablet revealed by Bahá'u'lláh', in which He, 'for the first time, directed His words collectively to the entire company of the monarchs of East and West'. [GPB171]
  • See GPB172–5 and RB2:301–325 for a description of the content of the Tablet.
  • Tablet to the Kings (Súratu'l-Mulúk): Tablet study outline by Jonah Winters.
  • See the Introduction to Summons of the Lord of Hosts piii.
  • See Wikipedia for a synopsis of the Tablets in the Summons of the Lord of Hosts.

    Chronological list of significant events related to Bahá'u'lláh's historic pronouncement in the Súriy-i-Múlúk
    

    • Fall of the French Monarchy (1870)
    • Virtual extinction of the Pope's Temporal Sovereignty (1870)
    • Assassination of Sultán 'Abdu'l-'Azíz (1876)
    • Assassination of Násiri'd-Dín Sháh (1896)
    • Overthrow of Sultán 'Abdu'l-Hamíd II (1909)
    • Fall of the Portuguese Monarchy (1910)
    • Fall of the Chinese Monarchy (1916)
    • Fall of the Russian Monarchy (1917)
    • Fall of the German Monarchy (1918)
    • Fall of the Austrian Monarchy (1918)
    • Fall of the Hungarian Monarchy (1918)
    • Fall of the Turkish Monarchy (1922)
    • Collapse of the Caliphate (1924)
    • Fall of the Qájár Dynasty (1925)
    • Fall of the Spanish Monarchy (1931)
    • Fall of the Albanian Monarchy (1938)
    • Fall of the Serbian Monarchy (1941)
    • Fall of the Italian Monarchy (1946)
    • Fall of the Bulgarian Monarchy (1946)
    • Fall of the Rumanian Monarchy (1947)
    [The Bahá'í Faith 1844-1952: Information Statistical & Comparative p41]
• 1868-04-00 —
  Seven Bahá'ís in Constantinople were arrested and interrogated by a commission of inquiry whose mandate it was to verify the claims of Bahá'u'lláh and Mírzá Yahyá. [BKG250–2; GPB179; MF99–100 RB2:3289]
  • See RB2:329–32 for the conduct of the interrogations.
  • Among those arrested was Mishkín-Qalam, the calligrapher. He was particularly distraught because he is not allowed pen or paper. Eventually these were given to him. [BKG252]
• 1868-07-26 —
  Bahá'u'lláh's banishment to 'Akká

  Sultán `Abdu'l-`Azíz, at the instigation of his Prime Minister, Ali Pasha, issued a firmán condemning Bahá'u'lláh to perpetual banishment. [BKG283–4; GPB179, 186; RB2:401–2]

  • See RB2:402 for a list of those included in the edict.
  • BKG261, GPB181 and RB2:403 indicate that it was not until the party reached Gallipoli that they were informed that their ultimate destination was `Akká.
  • BBD40 says that it was because of the disloyal Mírzá Yahyá's plotting against Bahá`u`lláh that the Turkish authorities condemned Him to perpetual imprisonment in `Akká.
• 1868-08-00 —
  One morning without warning Bahá'u'lláh's house was surrounded by soldiers. The inhabitants were rounded up and taken to government headquarters. They were told to make ready for their departure for Gallipoli. [BKG255; GPB179; RB2:403]
  • The party was given three days to prepare for the journey. It it had been rumoured that they were to be separated, Bahá'u'lláh to one place, 'Abdu'l-Bahá to another and the friends to still another place. [CH62]
  • One of the companions, Karilá'í Ja'far was so grieved by the threatened separation that he attempted to kill himself. He was prevented from do so but was too ill to travel. Bahá'u'lláh refused to leave until the Governor in Adrianople made a promise to care for him until he was well enough to travel. He joined the friends in 'Akká forty days after their arrival. [CH62, RoB1p97-98]
  • The Consuls of European powers offered assistance to Bahá'u'lláh and were prepared to ask the intervention of their governments. Bahá'u'lláh refused these offers. [BKG255, 257–8]
  • Western accounts of this incident suggest that Bahá`u`lláh asked for such assistance. [BBR187–91]
  • The next day the goods of the Bahá'ís were sold or auctioned for very low prices. [BKG255, 258]
  • Group and individual photographs were taken of the Bahá'í and Azalí exiles in Adrianople, including one of Bahá'u'lláh.
• 1868-08-12 —
  Bahá'u'lláh, His family and companions, escorted by a Turkish captain and a number of soldiers, set out for Gallipoli. The tablet, Súriy-i-Ra'is (The Epistle to the Chief) was revealed in Arabic in honour of Ḥájí Muḥammad Ismá'íl-i-Káshání, entitled Dhabíḥ (Sacrifice) and Anís (Companion) by Bahá'u'lláh, and addresses 'Álí Páshá, the Ottoman Prime Minister, referred to here as Ra'ís (Chief or Ruler). [BKG260; GPB180; RB2:409-417; BBS141; SLH141-149]
  • En route they passed through the villages of Uzún-Kuprí and Káshánih before reaching Gallipoli after 4 days. [The Bahá'í Faith 1844-1953: Information Statistical & Comparative p44]
  • N&N26 says the Lawh-i-Ra'ís (Tablet of Ra'ís) was revealed in Káshánih. This is incorrect; it should read the Súriy-i-Ra'ís. iiiii
• 1868-08-15 — The Bahá'ís imprisoned in Constantinople arrived in Gallipoli to be exiled with Bahá'u'lláh's party. [BKG260]
• 1868-08-16 —
  They arrived in Gallipoli on the fifth day. [BKG260]
  • GPB180 says it was a four-day journey. CH62 says it took three days of travel by cart and wagon.
  • They remained there for three nights. CH62 says they remained there for a week awaiting replies to telegrams that had been sent to Constantinople. [BKG263; GPB181]
  • BKG261 says they were there for `a few days'.
• 1868-08-21 —
  Bahá'u'lláh and His companions left Gallipoli on an Austrian-Lloyd steamer. [BKG263; GPB182; RB2:411]
  • CH62 says it was a Turkish boat.
  • There were 72 exiles, 10 soldiers and 2 officers. The journey took 11 days. [CH63]
  • See BKG270 for map of the journey.
  • Towards sunset the same day the steamer touched on Madellí and stopped for a few hours. It continued on to Smyrna the same night where they stayed for two days and left at night. [BKG264; N&N22]
• 1868-08-22 —
  Soon after sunrise the ship arrived at Smyrna. [BKG264]
  • It stays for two days and left at night. [BKG264; GPB182; N&N22]
  • The illness of Mírzá Áqáy-i-Káshání (Jináb-i-Muníb) necessitated his removal to the hospital. He died before 'Abdu'l-Bahá and Mírzá Musá could return to the ship. 'Abdu'l-Bahá maked arrangements with the local funeral director. They held a simple funeral and burial took place in Izmír. [CH65, BKG264–5; GPB182]
  • This young and vibrant man had arrived in Baghdad before the exile and travelled with the party holding the bridle of the horse of Bahá'u'lláh the whole route, often with 'Abdu'l-Bahá on the other side. When the party reached Constantinople he was instructed to go on teaching trip to Persia and to Iraq, a long and an arduous tour. He rejoined the group in Adrianople just prior to the exile and he was in precarious condition but begged Bahá'u'lláh for permission to be included. It is reported in FAA21 that he died two or three days after the departure of the ship.
• 1868-08-23 — The steamer left Smyrna at night for Alexandria, which she reached on the morning two days later. [BKG265]
• 1876-05-30 — Sultán `Abdu'l-`Azíz was deposed. He had ruled from 1861. [BBR485]
• 1876-06-04 —
  `Abdu'l-`Azíz either committed suicide or was assassinated. [BBD2; BBR485; GPB225]
  • Accession of Murád V to the throne. [BBR485]
  • Bahá'u'lláh had predicted his downfall in the Lawh-i-Fu'ád. [RB3:87]
    • See Wikipedia for a synopsis of this Tablet.
  • Bahá'u'lláh stated that the tyranny of Sultán `Abdu'l-`Azíz exceeded that of Násiri'd-Dín Sháh because the Sultán exiled Bahá'u'lláh to the Most Great Prison without any reason whereas the Sháh had reason to be fearful of the Bahá'ís because of the attempt on his life. [BKG412]
  • Bahá'u'lláh had addressed two Tablets to the Sultán including the Súriy-i-Mulúk (Tablet to the Kings) but he did not respond. [BBD2]
  • See The Summons of the Lord of Hosts p177-181 for the Lawh-i-Fu'ád and p185-235 for the Súriy-i-Mulúk.
• 1876-08-31 — Deposition of Murád V followed by the accession of `Abdu'l-Hamíd II to the Sultanate of the Ottoman Empire, upon which the banishment decree of Sultan 'Abdu'l-Aziz for Bahá'u'lláh was relaxed.
• 1877-00-00 —
  As a result of the war between Russia and Turkey some 11 million people were freed from the Turkish yoke. Adrianople was occupied by the Russian ally, Bulgaria. The Ottoman enemies were brought to the gates of Istanbul. [BKG262; GPB225]
  • See BKG460 for the Siege of Plevna.
• 1892-09-03 —
  Nabíl, inconsolable at the death of Bahá'u'lláh, committed suicide by drowning himself in the sea. [AB56; BBD167; BKG265-268, , 427–8; MF32-37; DH81; EB268-270; GPB222; Rob1p201-206]
  • He left a note paying homage to `Abdu'l-Bahá, writing the date of his death in the single Arabic word `Gharíq' (drowned), the numerical value of which is AH 1310 (AD 1892–3). [MF35; RB1:205]
  • See OPOP86 for "Pilgrim's Note" concerning what Jináb-i-Fádil said that 'Abdu'l-Bahá said about Nabil's suicide.
  • See DH81 for his own epitaph.
  • He was buried in the Muslim Cemetery near `Akká. [DH81]
  • He was one of 19 Apostles of Bahá'u'lláh designated by Shoghi Effendi in recognition of distinguished services that those nineteen loyal and devoted Persian Bahá'ís have rendered to their faith. [BW3p80-81]
  • Nabíl was born in the village of Zarand on the 29th of July, 1831. He had become a Bábí around 1847 after over-hearing a conversation between two men about the Báb. He accepted the faith of Bahá'u'lláh in 1858. During his years as a Bábí, Nabil traveled to Lorestan, Kermanshah, Tehran, and Khorasan; he met with the Bábís and Bábí leaders in those provinces to foster the Bábí ideology and inspire the believers to arise, consolidate, and expand the new Bábí communities. He also transcribed and distributed Bábí literature among the rank and file of the society to promote the Bábí faith. He was jailed in Sāva for four months because of his pro-Bábí activities. In September 1854, he set out for Baghdad and Karbala, where he stayed until October 1856. During late 1856 to July 1858, he traveled to Hamadan, his hometown Zarand, and many major Babi communities in the capital province and returned to Baghdad on 19 July 1858.
    Nabil's life as a Bahá'í is summed up in his extensive travels throughout Iran, Iraq, Turkey, the Caucasus, Egypt, and Palestine. In his early travels as a Bahá'í, he met with the Bábí communities to invite them to the Bahá'í faith; he attracted the Bábi leaders to the recognition of Bahá'u'lláh as the fulfillment of the Báb's prophecies concerning the promised messianic figure and helped reinforce the belief of the new Bahá'ís in the teachings and principles that were being advanced by Bahá'u'lláh. Through these activities, Nabíl became an outstanding teacher, defender, and promulgator of the Bahá'í faith. [Dawn over Mount Hira, "The Poet Laureate" p19-104, or p85-98, "Nabil-e aʿzam Zaranadi, Mollā Mohammad," by Vahid Rafati, Encyclopædia Iranica, DB434-435]
  • Although known primarily as an historian in the West he was a gifted and prolific poet who devoted most of his poetry to the historical events in the Bábí and Bahá'í faiths. His most famous poem in couplet form about the history of the Bahá'í faith was published as Maṯnawi-e Nabil Zarandi in Cairo in 1924 in 65 pages and reprinted in Langenhain in 1995. In this poem he describes major historical events from the early days of the Bábí movement to the year 1869. His second poem, in 666 verses, deals with Bahá'u'lláh's banishment from Edirne to Akka. Other historical poetry of Nabil consists of his poem titled "Maṯnawi-e weṣāl wa hejr" in 175 verses (pub. in Rafati, 2014, Chap. 6; Ḏokāʾi, p. 416) and his poem on the life of Āqā Moḥammad Nabil Akbar Qāʾeni in 303 verses (Ḵušahā-i az ḵarman-e adab wa honar 13, pp. 108-16). In addition to those poems, Nabil left behind a great collection of poetry in different forms, only a fraction of which has been published.
    His other works in prose included a treatise on the Bábí-Bahá'í calendar, a treatise on Bahá'í inheritance laws (Fāżel Māzandarāni, IV pp. 1, 214), and his account on the event of the passing of Bahá'u'lláh (Nabil Zarandi, Maṯnawi-e Nabil Zarandi, Langenhain, 1995, pp. 67-108). But Nabil's most celebrated work is Maṭāleʿ al-anwār, an extensive historical narrative of the Bábí faith, written in Akka in 1888-90, which was edited and translated into English by Shoghi Effendi as The Dawn-Breakers. The work was first published in the United States in 1932. ["Nabil-e aʿzam Zaranadi, Mollā Mohammad," by Vahid Rafati, Encyclopædia Iranica; DB434-435]
• 1901-04-00 — The Iranian ambassador to the Ottoman government at Istanbul, `Ala'u'l-Mulk, filed a report with the Office of Foreign Ministry in Tihran which was subsequently presented to the Shah.
• 1903-05-00 —
  Russian poet Isabella Grinevskaya wrote the play "Báb" which was performed in St. Petersburg in 1904 and again in 1914 and once again in 1917. It was translated into French and Tatar (and later into German by Friedrich Fiedler) and lauded by Leo Tolstoy and other reviewers at the time. It is reported to have been Tolstoy's first knowledge of the Faith.
  • In 1910-11 she spent two weeks in Ramleh as a guest of `Abdu'l-Bahá and after she returned to Russia she had several letters and Tablets from Him.
  • Immediately upon her return from Egypt in January of 1911 she began work on the book "A Journey in the Countries of the Sun", an account of her visit with 'Abdu'l-Bahá. This work was not completed until 1914 because in the summer of 1912 she made a trip to Paris to work with the French translator of "Báb", Madame Halperin, and when she returned to Leningrad she began work on the drama entitled Bahá'u'lláh. It was published in Leningrad in 1912 but was never performed. "Journey", a book of some 550 pages did not get published because of the disruption caused by the advent of the war. See BW6p707-712 for the article "Russia's Cultural Contribution to the Bahá'i Faith" by Martha Root.
  • For a photo see BW6p709 or here.
  • Also see Notes on the Bábí and Bahá'í Religions in Russia and its territories by Graham Hassall.
  • Isabella Grinevskaya (the pen name of Beyle (Berta) Friedberg), born in Grodno in 1864, died in Istanbul in 1944. [Revolvy] In His message to Isabella Grinevskaya, 'Abdu'l-Bahá praised her efforts to stage theatrical performances about the Báb and Bahá'u'lláh but cautioned her that people's attention at that moment was focused on "war and revolution." However, He added, "the time for staging it will come" and it will "have a considerable impact" in Europe.

    Ms. Grinevskaya's play about the Báb was first staged in St. Petersburg in January 1904. Mr. Tolstoy read the play and wrote Ms. Grinevskaya to praise her and share his sympathy with the Baha'í teachings, according to an article by Martha Root in the 1934-1936 edition of The Bahá'í World.

• 1904-00-05 —
  Through the year the Covenant-breakers plotted until the friendly governor of `Akká was replaced by one hostile to `Abdu'l-Bahá. Mírzá Muhammad-`Alí stirred up opposition in certain elements of the population. [AB111; CB232]
  • Newspapers in Egypt and in Syria wrote false reports about `Abdu'l-Bahá. [AB111; CB232]
  • Mírzá Muhammad-`Alí drew up an official indictment against `Abdu'l-Bahá full of false accusations. [AB112; CB232; MBBA82-83]
  • These actions resulted in the arrival of the first Commission of Inquiry, sent by Sultán `Abdu'l-Hamíd. [AB112; CB233]
  • The Commission summoned `Abdu'l-Bahá to answer the accusations levelled against Him and upon receiving His replies, the inquiry collapsed. [AB113–14; CB233]
• 1905-00-00 —
  A second Commission of Inquiry, under the chairmanship of `Árif Bey, arrived in `Akká further to investigate the charges laid against `Abdu'l-Bahá. [AB117–25; BBR320 3; CB234–7; GPB269–71]
  • See BBR322 for difficulties in dating this event. All Bahá'í sources indicate that this took place in 1907 but documents in the Ottoman State Archives indicate that it took place in 1905.
  • The Commission returned to Turkey amid political upheavals and its report was put to one side. [AB122–3; CB237; GPB271]
• 1908-07-23 — The Young Turks issued a declaration demanding the restoration of the old constitution of Midhat Páshá and threatening the overthrow of the government. [AB123]
• 1908-07-24 —
  In Constantinople, a bomb intended for Sultán 'Abdu'l-Hamíd as he returned from the mosque on Friday, killed and injured a number of people. This event prompted the authorities to recall all the members of the Commission who were gathering evidence against 'Abdu'l-Bahá at the time. Some months later the "Young Turk" revolutionaries demanded the release of all political and religious prisoners. 'Abdu'l-Bahá was free by in September. [AB123; BBD4; BBRXXX; CB237; DH71; GPB272]
  • A cable was sent to Constantinople to enquire whether `Abdu'l-Bahá was to be included in the amnesty. `Abdu'l-Bahá was set free. [AB123; GPB272]
• 1909-04-27 —
  `Abdu'l-Hamid II was deposed. [BBR486]

  Sultan 'Abdu'l-Hamid II lived from 1842 to 1918) and reigned from 1876 to 1909. During his reign large portions of the Ottoman Empire were lost. Following his defeat in the war with Russia in 1878, Tunisia was occupied by France (1881), and Egypt was controlled by Britain (1882). In 1897, the Empire was forced by the Europeans to recognize the autonomy of Crete. The Sultán ruled as a despot, and brutally repressed the Armenians between 1894-6. In 1908, due to the lack of support among the army and the rise of the Young Turks, 'Abdu'l-Hamid was forced re-enact the Constitution of 1876 which he had suspended earlier, and which, for the first time in an Islámic state, defined the rights of both the ruler and his subjects. He was ultimately deposed when he attempted to plot a counterrevolution against the Young Turks and was exiled to Salonika, where he died in disgrace.

  • See AY189-191 for a description of his riches and his last years. He died in January of 1918.
  • Accession of Muhammad (-Rishád) V [BBR486]

    The last Ottoman Sultán, Muhammad VI, was deposed and was succeeded briefly by a cousin, but in 1924, the caliphate was abolished by Ataturk. The seat of the Caliphate had been located in Istanbul since 1517. [ALM3; PDC98-102]

• 1911-09-29 — The start of the Italo-Turkish war which lasted until the 18th of October 1912 when the Ottoman Empire signed a treaty in Ouchy in Lausanne called the First Treaty of Lausanne, (often also called Treaty of Ouchy to distinguish it from the 1923 Treaty of Lausanne), (the Second Treaty of Lausanne). Italy's victory led to the annexation of the Ottoman Tripolitania Vilayet, including sub-provinces like Fezzan, Cyrenaica, and Tripoli itself. These regions later became Italian colonies known as Italian Tripolitania and Cyrenaica, which eventually merged into Italian Libya. Italy established control over Libya and would govern the region until the end of World War II.

  After defeating the Ottoman army they confiscated on large scale the lands of the Arab peasants on which Italian settlements were established and large numbers of Italian settlers were brought in for the cultivation of cash products. The war cost Italy 1.3 billion lire, nearly a billion more than Prime Minister Giovanni Giolitti had estimated before the war. This ruined ten years of fiscal prudence.

  This war is notable for the introduction of new military technologies including the use of the airplane for reconnaissance and bombing. It also included the first instance of an airplane being shot down by ground fire.

  The Italians also used a wireless telegraph network established with the help of the Italian inventor Guglielmo Marconi.

  This war is considered by historians as a precursor of the First World War. Members of the Balkan League, seeing how easily Italy defeated the Ottomans and motivated by incipient Balkan nationalism, attacked the Ottoman Empire in October 1912, starting the First Balkan War a few days before the end of the Italo-Turkish War. [Wikipedia]

  The Battle of Benghazi was a preliminary to the fascist invasion of Ethiopia and Italy's ambitions to establish its own colonial empire. [Colonialism, Nationalism and Jewish Immigration to Palestine: Abdu´l-Baha's Viewpoints Regarding the Middle East by Kamran Ekbal p18]

• 1911-10-21 —
  News of the Battle of Benghazi (17 October) was headline news. It was one of the opening salvos of the Turko-Italian War and began on the 17th of October when Italian invasion forces began their bombardment of the Turkish garrison. The Turks were forced to abandon the city and there were many lives lost, Italians, Turks and civilians.
  • His talk, The Pitiful Causes of War, and the Duty of Everyone to Strive for Peace. [ABF96-100 PT28-30; Colonialism, Nationalism and Jewish Immigration to Palestine: Abdu´l-Baha's Viewpoints Regarding the Middle East by Kamran Ekbal p18]
  • See as well SoW Vol 2 No 14 November 23, 1911 p5 for His talk on the Battle of Benghazi.
  • The talk was attended by Remi de Gourmont, literary critic, essayist, poet and writer. The following day his editorial, "Le Béhhaïsmie: les idées dujour" was published in the newspaper Le France. [ABF95n287, 98]
• 1913-06-13 — The Second Balkan War broke out on 16 June 1913 when Bulgaria, dissatisfied with the territorial gains it had made in the Treaty of London (1913), attacked its former allies, Serbia and Greece. Those armies repulsed the Bulgarian offensive and then attacked, penetrating into Bulgaria. Romania and the Ottomans used the opportunity to intervene against Bulgaria to make territorial gains. In the resulting Treaty of Constantinople (29 September 1913) with a redrawing of borders on ethnical lines they recovered Adrianople. [Colonialism, Nationalism and Jewish Immigration to Palestine: Abdu´l-Baha's Viewpoints Regarding the Middle East by Kamran Ekbal p6]
• 1918-09-23 —
  "During the early years of World War I, though no longer imprisoned, 'Abdu'l-Bahá faced repeated threats against His life by authorities who were antagonistic towards Him and the Bahá'ís. The Commander of the Ottoman fourth army corps had even threatened to crucify 'Abdu'l-Bahá if the Turkish army were ever to be displaced out of Haifa." Lady Blomfield in London had learned of these threats and through her contacts in Cabinet, the British Army was instructed to protect Him and His family. [BWNS69, BWNS1202]

  The British army took the city in the 1st Battle of Haifa: The battle was won due to a courageous uphill assault by the Jodhpur Lancers of the Indian Army who took the German and Turkish artillery and machine gun emplacements on top of Mount Carmel by surprise. This attack is believed to have been one of the last cavalry charge in modern military history. Each year, on this date, the Indian Army commemorates this victory as Haifa Day. [AY104; BBR335; DH148, Scroll In 68095]

  • For details of the battle see BBR335-6.
  • For letters from the British authorities stating that `Abdu'l-Bahá is safe see BBR336-7.
  • For a photos see The Indian Weekender 5 October, 2018 as well as Wikipedia.
  • For videos see India Today, The Battle of Haifa Part 1, The Battle of Haifa Part II.
  • See the story as recounted by Col (Dr) Divakaran Padma Kumar Pillay.
  • See as well Battle of Haifa: The Last Great Cavalry Campaign in History by Ajeet Singh Choudhary. This article provides a comprehensive historical account of the Jodhpur Lancers and Battle of Haifa.
  • See PG85-86, on the 23rd of August, 1919 'Abdu'l-Bahá, in conversation with Major-General Watson, referring to the success of the British army in taking Haifa stated, "God hath wished it to be so, it was His Divine aid and assistance that made it possible." and "It was God that helped you from every standpoint."
• 1928-10-00 —
  A newspaper campaign of opposition to the Bahá'ís began in Turkey. [BBR474]
  • Several Bahá'ís were arrested as a result and a close investigation of Bahá'í affairs in Turkey was made by the judiciary and the police. [BBR474]
• 1928-12-13 —
  The case arising out of the newspaper persecution of the Bahá'ís of Turkey was brought before a criminal tribunal. [PP316]
  • The Bahá'ís were able to make known the history and tenets of the Faith. [PP316–17; UD78–9]
• 1928-12-13 — The pronouncement of the verdit of the court in the case of the official inquiry into the activities of the Bahá'í Faith.

  As the result of being mistaken for a secret political society, the members of the Spiritual Assemblies of Constantinople and Smyrna were seized and imprisoned at the police station overnight. After cross–examination for eight consecutive hours by high state officials, they were acquitted and released the following day. The result was that all newspapers carried the story with front page headlines, and the population was made thoroughly aware of the Cause of Bahá'u'lláh. [BW3 p121; Bahá'í Administration> p151-152; Bahá'í Administration p167-169]

• 1932-11-00 — A number of Bahá'ís were arrested in Adana, Turkey. [BBR474]
• 1932-12-02 — By this time there were 15 Bahá'ís under arrest in Adana, Turkey. [BBR474]
• 1933-02-06 — By this date there were about 50 Bahá'ís under arrest in Adana, Turkey. [BBR475; PP317]
• 1933-03-31 — The 50 Bahá'ís imprisoned in Adana were released. [BBR475]
• 1954-00-00 — The purchase of the House of Bahá'u'lláh in Istanbul was concluded. [SS38]
• 1954-12-16 —
  Shoghi Effendi announced the death of Avarih in Iran, "CONDEMNED POSTERITY MOST SHAMELESS, VICIOUS, RELENTLESS APOSTATE ANNALS FAITH, WHO THROUGH CEASELESS VITRIOLIC ATTACKS RECORDED VOLUMINOUS WRITINGS CLOSE ALLIANCE ITS TRADITIONAL ENEMIES, ASSIDUOUSLY SCHEMED BLACKEN ITS NAME SUBVERT FOUNDATIONS ITS INSTITUTIONS.
  • In the same message he announced the death of Ameen Fareed in North America; "HISTORY WILL RECOGNIZE ONE MOST PERFIDIOUS AMONG KINSMEN INTERPRETERS CENTER COVENANT, WHO, DRIVEN BY UNGOVERNABLE CUPIDITY COMMITTED ACTS CAUSING AGONIES GRIEF DESTRESS BELOVED MASTER CULMINATING OPEN ASSOCIATION BREAKERS BAHA'U'LLAH'S COVENANT HOLY LAND."
  • Likewise he announced the death of Falah in Turkey; "CHIEFLY REMEMBERED PRIDE, OBSTINACY INSATIABLE AMBITION IMPELLING HIM VIOLATE SPIRITUAL ADMINISTRATIVE PRECEPTS FAITH."
    • Ne'matullah Falah had left Iran at the time of Baha'u'llah's exile and had finally settled in Iskenderun, Turkey, where he had become a successful businessman. He had been appointed Honorary Iranian Consul in that city, a post he had taken upon the explicit encouragement of the Master, 'Abdu'l-Bahá. Upon his accession to the Guardianship Shoghi Effendi had considered that it would serve the Cause better if Baha'is refrained from all political activities. He therefore asked Falah to resign his post. This Falah refused to do, especially as he had a letter from the Master urging him to take the post. This resulted in the expulsion of Falah and his family from the Cause.
    [Bahá'í History]
• 1959-03-01 —
  A number of Bahá'ís, members of the local spiritual assembly, were arrested in Ankara, Turkey. [MC306]
  • The incident received wide coverage in the press and the Bahá'ís were eventually released from prison. [MC306]
  • A court case was subsequently brought against the Bahá'ís by the public prosecutor, who claimed that the Faith is a 'Tarighat', a sect forbidden by the law of the land, and lengthy litigation followed. [MC306–7]
• 1959-04-21 —
  The National Spiritual Assembly of Turkey was formed.
  • For the letter of the Custodians to the national convention see MoC148–51.
  • Election of the first National Assembly of Turkey had to be carried on by mailed ballots because difficulties visited upon the Faith in that country prevented the holding of the Convention. Hand of the Cause Dhikru'lláh Khádem, officially representing the Hands of the Cause, was able to visit Turkey for the occasion, as did Professor Manfichihr Ḥakím, representing the National Assembly of Persia. [BW19p297-298]
• 1961-01-17 —
  Following the arrest of Bahá'ís in Turkey in March 1959 and the subsequent court case, the Turkish court received the findings of three outstanding religious scholars that the Bahá'í Faith was an independent religion. [MoC308]
  • For details of the history of the case see MoC306–8.
• 1961-07-15 —
  The Turkish court declared the Bahá'í Faith to be a 'Tarighat', a sect forbidden by the law of the land.<
  • The Bahá'ís were 'forgiven', released and the case against them dropped. [MoC308]
  • The National Spiritual Assembly decided to appeal the decision to a higher court and national spiritual assemblies were asked to make representations to the Turkish ambassadors in their respective countries. [MoC308]
• 1987-04-21 — The National Convention of Turkey was held for the first time with the official permission of the Turkish government.
• 1990-05-18 — The first of seven European women's conferences sponsored by the Continental Board of Counsellors was held in Iskenderun, Turkey. [BINS230:1]
• 1992-04-04 — The first Children's Festival and Family Conference of Turkey was held in Cankaya, Ankara. [BINS269:5–6]
• 1996-06-03 —
  The Bahá'í International Community and 150 Bahá'ís from many countries participated in the Second United Nations Conference on Human Settlements (Habitat II) and the parallel Non-Governmental Organization Forum in Istanbul. [BINS365:5]
  • The Bahá'í International Community presented a statement entitled Sustainable Communities in an Integrating World to the Plenary . [BIC History Habitat II]
• 2003-04-27 — Bahá'ís from the north and south of Cyprus met when they were permitted to cross the demarcation line that had divided the island for three decades. The event followed the decision by the Turkish Cypriot authorities to lift the ban on travel across the cease-fire line. Some 60 Turkish and Greek Bahá'ís held a devotional meeting together at the Bahá'í centre in Nicosia. [BWNS216]
• 2009-02-14 — Regional Conference was held in Istanbul, Turkey. [BWNS698]
• 2016-05-23 —
  The first World Humanitarian Summit was held in Istanbul, Turkey. The summit, organized by the United Nations, called on government leaders as well as those from business, aid agencies, civil society and faith-based organizations to consult on the question of disaster relief.
  • A statement released by the Bahá'í International Community for the occasion, titled "Rising Together: Building the Capacity to Recover from Within" is available at their website.