Bahá U'lláh

Baháʼu'lláh
Baháʼu'lláh (1817–1892) was the prophet-founder of the

Baháʼí Faith. He was born to an aristocratic family in Iran, and Baháʼu'lláh
was exiled due to his adherence to the messianic Bábí Faith. In
1863, in Iraq, he first announced his claim to a revelation from
God, and spent the rest of his life in further imprisonment in
the Ottoman Empire. His teachings revolved around the
principles of unity and religious renewal, ranging from moral
and spiritual progress to world governance.[1]
Baháʼu'lláh was raised with no formal education but was well

read and devoutly religious. His family was considerably Shrine of Baháʼu'lláh near Acre
wealthy, and at the age of 22 he turned down a position in the Born Mírzá Ḥusayn-ʻAlí Núrí
government, instead managing family properties and donating 12 November 1817
considerable time and money to charities.[2] At the age of 27 he Tehran, Iran

accepted the claim of the Báb and became among the most
Died 29 May 1892
outspoken supporters of the new religious movement that
(aged 74)
advocated, among other things, abrogation of Islamic law,

which attracted heavy opposition.[3] At the age of 33, during an ‘Akká, Ottoman
attempt to exterminate the movement, Baháʼu'lláh narrowly Empire
escaped death, his properties were confiscated, and he was (present-day Acre, Israel)
banished from Iran. Just before leaving, while imprisoned in a Resting Shrine of Baháʼu'lláh
foul dungeon, Baháʼu'lláh claimed to receive revelations from place 32°56′36″N

God marking the beginning of his divine mission.[4] After
35°05′32″E
settling in Iraq, Baháʼu'lláh again attracted the ire of Iranian
authorities, and they requested that the Ottoman government Nationality Persian
move him farther away. He spent months in Istanbul where Known for Founder of the Baháʼí
the authorities became hostile to his religious claims and put Faith
him in house arrest in Edirne for four years, followed by two
Successor ʻAbdu'l-Bahá
years of harsh confinement in the prison-city of ‘Akká. His
restrictions were gradually eased until his final years were Spouses Ásíyih
spent in relative freedom in the area surrounding ‘Akká. Fatimih
Baháʼu'lláh's wrote at least 1,500 letters, some of them book- Gawhar

length, that have been translated into at least 802 languages.[5] Children ʻAbdu'l-Bahá
Some notable examples include The Hidden Words, the Book
Bahíyyih
of Certitude, and the Kitáb-i-Aqdas. Some teachings are
mystical and address the nature of God and the progress of the Mihdí
soul, while others address the needs of society, religious Kázim
obligations of his followers, or the structure of Bahá’í
ʻAlí Muhammad
institutions that would propagate the religion.[6] He viewed
humans as fundamentally spiritual beings, and called upon Samadiyyih
individuals to develop divine virtues and further the material Muhammad ʻAlí
and spiritual advancement of society.[7] Ḍíyáʼu'lláh
Baháʼu'lláh died in 1892 near ‘Akká. His burial place is a Badiʻu'llah
destination for pilgrimage by his followers, known as Bahá’ís, Sádhijíyyih
who now reside in 236 countries and territories, number
Furughiyyih
between 5 and 8 million,[a] and represent the only independent world religion to emerge in the
modern age.[10] Baháʼís regard Baháʼu'lláh as a messenger or manifestation of God in succession to
Buddha, Jesus, or Muhammad.[11]
Contents
Name, title, and pronunciation
Early life in Iran
Acknowledgment of the Báb
Arrest and imprisonment
Revelation
Banishment from Iran
Life in exile
Baghdad
Departure for Kurdistan
Return to Baghdad
Invitation to Constantinople
First announcement
Sojourn in Constantinople
Expulsion to Adrianople
Final exile and imprisonment in ‘Akká
Teachings
God
Manifestations of God
Claims of prophetic fulfillment
Prescriptions for right living
Social principles
Succession and the Covenant of Baháʼu'lláh
Bahá’í administration
Writings
Origins, form, and volume
Content
Missives to world leaders
Voice
Preservation and translation
Photographs and imagery
See also
Notes
Citations
References
External links
Name, title, and pronunciation

Baháʼu'lláh (/bəˈhɑːʔʊlɑː/, Arabic: ‫ )َبهاُءاهلل‬is a title meaning "Glory of God". He was born Ḥusayn-
ʻAlí, and as the son of a nobleman in the province of Núr he was known as Mírzá Ḥusayn-ʻAlí
Núrí (Persian: ‫میرزا حسین‌علی نوری‬‎). In 1848, at the Conference of Badasht, he took the title Baháʼ
(‫)بهاء‬, Arabic for "glory" or "splendour".[12]
Many symbols and phrases of the Baháʼí Faith derive their significance from the word Baháʼ. For
example, a nine-pointed star or nine-sided temples are references to the numerical value of Baháʼ
according to a system of numerology (b=2, h=5, á=1, ʼ=1), the word Baháʼí indicates a follower of
Baháʼ, and his son ʻAbdu'l-Bahá (Servant of Baháʼ) chose his title to demonstrate servitude toward
Baháʼu'lláh.
In the 1930s, Baháʼís adopted a standardized system of transliterating Arabic that renders Arabic
faithfully into Roman script. The vowels without diacritical marks are short, and the vowels with
diacritical marks are long. His name is pronounced in four sylables: Ba, as in bat; há, as in hard;
the apostrophe-like mark after "Bahá" is for the Arabic letter hamza which represents the glottal
stop; u'l as in old (the apostrophe represents a contraction and is not pronounced); and láh as in
law.
Common transliterations of the name, with or without diacritical marks, include Baha'u'llah,
Bahaullah, and Baháʼ Alláh.
Early life in Iran

Baháʼu'lláh was born in Tehran, Iran on 12 November 1817. Baháʼí
authors trace his ancestry to Abraham through both his wives
Keturah[13] and Sarah,[b] to the prophet Zoroaster,[15] to King David's
father Jesse,[16] and to Yazdigird III, the last king of the Sassanian
Empire.[17] His mother was Khadíjih Khánum,[18][c] his father Mírzá
ʻAbbás-i-Núrí, known as Mírzá Buzurg,[17] served as vizier to Imám-
Virdi Mírzá, the twelfth son of Fath-ʻAli Shah Qajar.
Baháʼu'lláh married Ásíyih Khánum, the daughter of a nobleman, in

Tehran in 1835 when he was 18 and she was 15.[20][d] In his early
twenties Baháʼu'lláh declined the life of privilege offered by his
aristocratic lineage, instead devoting his time and resources to a range
A depiction of Mírzá of charitable works which earned him renown as "the Father of the
Buzurg, the father of Poor".[2]
Baháʼu'lláh
Acknowledgment of the Báb
In May 1844, a 24-year-old merchant from Shiraz, Siyyid Mírzá ʻAlí-Muḥammad, stirred Persia
with his claim to not only be the promised redeemer of Islam (the Qa’im or Mahdi [Mihdi]), but a
new prophet of God similar to Moses, Jesus, and Muhammad.[11][22] He assumed the title "the
Báb" (Arabic for "the gate"), indicating his position as a spiritual "gate to divine knowledge", and to
a still greater God-sent educator whose imminent appearance he was preparing the way for.[22][23]
Soon after declaring his spiritual mission to Mullá Husayn,[e] the Báb sent him to Tehran to deliver
a special tablet[f] to one whom God would guide him to. After learning about Baháʼu'lláh through
an acquaintance, Mullá Husayn felt compelled to arrange for Baháʼu'lláh to receive the tablet—this
news brought great joy to the Báb when Mullá Husayn wrote him about it.[25] Bahá’u’lláh received
the tablet when he was 27, he immediately acknowledged the truth of the Báb’s message and arose
to share it with others.[20] In his native province of Núr Bahá’u’lláh’s notability as a prominent
local provided numerous opportunities to teach the Bábí Faith, and his trips attracted many to the
new religion, including Muslim clerics.[26] His Tehran
home became a center for activities, and he generously
gave financial support for the religion.[27] In the
summer of 1848, Bahá’u’lláh attended and hosted[28] a
gathering at Badasht in the province of Khorasan, where
84[29] Bábí disciples met for 22 days. At that conference
historic discussions took place between those who
wanted to maintain Islamic law (the religious heritage of
most early Bábís[g]) and those who believed the Báb had
inaugurated a new religious dispensation. Baháʼu'lláh
influenced agreement around the latter point of view.[35]
It was at Badasht that Mírzá Ḥusayn-ʻAlí Núrí assumed
the name Bahá’[12] and also gave new spiritual names to
all other attendees; thereafter the Báb addressed tablets
to them by those names.[36][h] When Táhirih, the most
prominent female disciple of the Báb, was arrested after
the conference, Baháʼu'lláh intervened to protect her.
Subsequently he himself was temporarily confined and
punished with bastinado.[37]
The Bábí Faith quickly spread across Iran, attracting

large numbers of adherents. This provoked widespread The Shrine of the Báb, set amidst 19
opposition from both Islamic clerics fearful of losing terraces on Mt. Carmel in Haifa, Israel
congregants and associated benefits, and from civil
authorities afraid of the growing influence of the Bábí
community,[38] resulting in thousands of Bábís being
killed in relentless campaigns of persecution. In July
1850 the Báb himself was executed by firing squad in
Tabriz at the age of 30.[39]
In his teachings the Báb identifies himself as the first of

two Manifestations of God whom the Creator was
sending to usher in the enduring peace that is to signify
humanity’s attainment of maturity—when all people will
Evening view of the Shrine of the Báb, an
live in unity as one human family.[40] Baháʼís hold that
important pilgrimage site for all Bahá’ís
the Báb's teachings lay the groundwork "for the eventual
establishment of a society characterized by the unity of
nations, fellowship of religions, equal rights of all people, and a compassionate, consultative,
tolerant, democratic, moral world order".[41] Woven throughout the Báb's teachings are references
to "Him whom God shall make manifest",[42] the great Promised One for whom he was preparing
the way. In numerous prophesies the Báb stated that next divine educator would appear shortly
after his own expected martyrdom.[43] In one of his major works, the Báb stated: "Well is it with
him who fixeth his gaze upon the Order of Baháʼu'lláh, and rendereth thanks unto his Lord."[44]
Arrest and imprisonment
Events leading up to and after the execution of the Báb were tumultuous for Bábís. As Muslim
leaders incited fanatic mobs to violence against them, many Bábís—while refusing to take offensive
steps against attackers—did take actions to defend themselves,[45] but commonly ended-up being
slaughtered. On 15 August 1852, two Bábí youth—in deep despair over the killings of the Báb and
his leading disciples—made an ill-conceived attempt to assassinate the Iranian king whom they
blamed for these tragedies. As Nasiri'd-Din Shah passed along a public road the two blocked the
monarch to fire birdshot at him. The king escaped serious injury, but the incident led to an
outburst of persecution against Bábís far exceeding past events.[46]
Though investigations found the offending pair acted alone, a "reign of terror"[47] was unleashed,
killing at least 10,000 Bábís that same year[48] as government ministers vied with one another to
collectively punish known or suspected Bábís, including Bahá’u’lláh. Well known for his support of
the Bábí cause, Baháʼu'lláh was arrested and incarcerated in the subterranean Síyáh-Chál of
Tehran, where he was bound in heavy chains that left life-long scars. Baháʼu'lláh was confined to
that dungeon for four months, as the mother of the Shah and authorities seeking to curry favor
with the king sought ways to justify executing him.[49]
Revelation
During imprisonment in the Síyáh-Chál Bahá’u’lláh relates he had several mystical experiences in
which he received his mission as a manifestation of God, the Promised One heralded by the Báb.[4]
Bahá’ís view this dawning of Bahá’u'lláh’s spiritual mission as the beginning of fulfillment of the
Báb’s prophecies regarding "Him whom God shall make manifest".[50] The "inseparable" nature
and unity of the twin revelations of the Báb and Bahá’u’lláh[42][51] are why Bahá’ís consider both
faiths as forming one complete religious entity,[i] and the reason the 1844 declaration of the Báb is
considered the starting date of the Bahá’í Faith.
Banishment from Iran
When it was proven beyond any doubt that Baháʼu'lláh was

absolutely innocent of involvement with the attempt against
the Shah’s life,[48] the king finally agreed to free him but
decreed Baháʼu'lláh would be forever banished from Iran.[53]
Dispossessed of his extensive properties and wealth, in the
exceptionally severe winter of January 1853 Baháʼu'lláh with
family members undertook a three-month journey to Baghdad,
thus beginning what became exile for the rest of his life in
territories of the Ottoman Empire.[54][55]
Life in exile
Baghdad
Upon settling in Baghdad, Baháʼu'lláh began dispatching

communications and teachers to encourage and revive flagging
spirits of persecuted followers of the Báb in Iran. Over time, a
number of Bábís moved to Baghdad to be close to Bahá’u’lláh.
One of these was Mirza Yahya, a half-brother 13 years younger
than Bahá’u’lláh, who followed him into the Bábí Faith and Baháʼu'lláh's passport, dated
even accompanied him on some early journeys on its behalf. January 1853
After their father's death, Yahya’s education and care were
largely overseen by Bahá’u’lláh.[56] During Baha’u’llah’s
imprisonment in the Síyáh-Chál Yahya went into hiding,[57] but after Bahá’u’lláh’s exile to Iraq
Yahya left Iran in disguise and made his way to Baghdad.[58]
For a time Yahya served as Bahá’u’lláh’s secretary in Baghdad, but envy for the growing admiration
Bábís showed Bahá’u’lláh led Yahya to seek leadership of the Bábí religion.[59][60] Attempting to
elevate himself among Bábís, Yahya and a few supporters referenced a letter the Báb had written a
few years earlier when Yahya was still a teenager,[56][61] naming Yahya to nominal leadership
pending the appearance of "Him whom God shall make manifest". Yahya claimed the letter meant
he was actually appointed the successor or vicegerent of the Báb. Knowledgeable Bábís promptly
rejected Yahya’s bold claim, because the referenced letter indicated no such status, and due to the
fact that other writings of the Báb specifically "eliminated the institution of successorship, or
vicegerency"[62] from his religion. The Báb also decreed no one’s words would be binding upon
believers until the advent of the Promised One.[62] Others questioned Yahya’s motives, considering
he had never done anything to protect the Bábí Faith or the lives of Bábís over which he was now
claiming a high position.[63][64] To bolster his effort, Yahya simultaneously sought to discredit
Bahá’u’lláh by spreading false rumors and accusations about him, which stirred up feelings among
Bábís in the Baghdad community.
Departure for Kurdistan
Declining to dispute with Yahya or do anything to "endanger the unity and survival of the already
demoralized Bábí community",[65] Bahá’u’lláh entrusted his family to the care of his brother Mirza
Musa and without notice left Baghdad on 10 April 1854 for mountains in the north near
Sulaymaniyyih in Kurdistan. He later wrote that he withdrew to avoid becoming a source of
disagreement within the Bábí community.[66][67]
Initially living as a hermit in those mountains, Bahá’u’lláh dressed as a dervish and used the name
Darvish Muhammad-i-Irani.[66][68] In Sulaymaniyyih the head of a noted theological seminary
happened to meet Bahá’u’lláh and invited him to visit.[69] There a student noticed Bahá’u’lláh’s
exquisite penmanship, which raised the curiosity of leading instructors. As he responded to their
queries on complex religious themes, Bahá’u’lláh quickly gained admiration for his learning and
wisdom.[57] Shaykh ʻUthmán, Shaykh ʻAbdu'r-Rahmán, and Shaykh Ismáʼíl, leaders of the
Naqshbandíyyih, Qádiríyyih, and Khálidíyyih Orders respectively, began to seek his advice.[70] It
was to the second of these that Bahá’u’lláh’s book the Four Valleys was written.[71]
During Bahá’u’lláh’s absence from the Baghdad Bábí community, Mirza Yahya’s true nature
became increasingly clear. The public respect and morale of Bábís soon disintegrated as Yahya
failed to give spiritual guidance or to demonstrate in daily living the lofty standards taught by the
Báb. His actions to discredit Bahá’u’lláh, and any who admired him, grew. At the same time Yahya
used the Bábí Faith to benefit himself materially and to try to augment his delusory standing,
employing means towards those ends which shamefully contradicted statements by the Báb.[72] He
also engaged in criminal activities, including persuading several followers to murder other Bábís
whom Yahya viewed as potential adversaries, or as supporters of such imagined rivals.[56] Yahya
even took steps to initiate another attempt to assassinate the Shah of Iran.[73][74] Yahya’s utter
failings as a religious leader led most Bábís to reject his claims.[65]
When rumors of a ‘saint’ living in Sulaymaniyyih reached Bábí friends in Baghdad they suspected it
was Bahá’u’lláh and asked one of his relatives to locate and beg him to return to help the
community.[75] Acceding to their urgent requests, to which Yahya even added an appeal,[75]
Bahá’u’lláh returned to Baghdad on 19 March 1856.[66]
Return to Baghdad
Over the next 7 years, Bahá’u’lláh undertook to transform the Bábí community. Through personal
example, as well as encouragement and constant interaction with Bábís, Bahá’u’lláh "restored the
community to the moral and spiritual level it had attained during the Báb’s lifetime".[76] Growing
numbers were drawn to join the reinvigorated Bábí movement.[66] As Bahá’u’lláh’s renown as a
spiritual guide and Bábí leader grew, Mirza Yahya remained withdrawn.[76] The spread of
Bahá’u’lláh’s reputation in Baghdad and surrounding areas, along with increased dissemination of
his writings, attracted "[p]rinces, scholars, mystics, and government officials" to meet him, many
"prominent in Persian public life."[76][69] This development unnerved antithetical elements among
Iran’s Islamic clergy, and again raised the "intense fear and suspicion" of the Iranian monarch and
his advisors.[76]
Invitation to Constantinople
The Persian government asked the Ottoman government to extradite Baháʼu'lláh back to Persia,
but the latter refused.[66] The Persians then pressed the Ottomans to remove Baháʼu'lláh from
Baghdad which was near Iran’s border. The result was an invitation in April 1863 from Sultan
ʻAbdu'l-ʻAzíz himself inviting Baháʼu'lláh to reside in the Ottoman capital Constantinople (now
Istanbul).[77]
First announcement
On 22 April 1863, Baháʼu'lláh left his house in Baghdad for the banks of the Tigris river and crossed
to enter the verdant Najibiyyih garden-park on the other side, which a Baghdad admirer had
offered for his use.[j] There Baháʼu'lláh stayed for twelve days with family members and a few close
followers chosen to accompany him. Upon arrival in the garden Bahá’u’lláh declared to his
companions that he was "Him whom God shall make manifest", the one promised by the
Báb,[79][80] and announced that his mission as God’s latest manifestation in this world had
commenced.[69][81][k]
Sojourn in Constantinople
Bahá’u’lláh left the Riḍván garden on 3 May 1863 and proceeded with his family to Constantinople
as guests of the Ottoman government,[82][83] accompanied by a mounted government escort
arranged for their protection by 'Ali Pasha, the Sultan’s prime minister.[84] Other travelers
included at least two dozen companions who requested Bahá’u’lláh’s permission to accompany
him. Though not included in the Sultan’s invitation, Mirza Yahya joined the group en route.[82][85]
After fifteen weeks Bahá’u’lláh arrived in the Ottoman capital on 16 August 1863.[86] He was
welcomed by various government ministers of the Sultan, and by prominent personalities who paid
their respects. The Persian ambassador also sent emissaries to greet him the day after his
arrival.[87]
At the time, it was customary for prominent government guests such as Bahá’u’lláh to "call on the
prime minister and other high-ranking officials", during which the guests would seek favors,
broker deals, and secure various forms of official support for themselves. When Bahá’u’lláh did not
return any visits, Kamal Pasha, a former Ottoman prime minister, even reminded him of the
custom. Bahá’u’lláh’s response was that he knew of the practice "but had no demands to make of
anyone nor did he require favors from them; therefore there was no reason" for him to call upon
anyone.[82][88]
Bahá’u’lláh’s independence and detachment from the situation was used by the Persian
ambassador to maliciously misrepresent Bahá’u’lláh before the Ottoman court,[89] and to press for
his banishment from the capital.[90] As a consequence, less than four months after arriving in
Constantinople, the prime minister suggested the Sultan banish Baháʼu'lláh and his companions to
Adrianople (now Edirne), which the ruler promptly approved.[91]
Expulsion to Adrianople
On 12 December 1863, Baháʼu'lláh arrived in Adrianople with his family and other companions.
His presence there, which lasted four and a half years, became a significant period for the further
unfoldment of his mission among Bábís, and for the general proclamation of his cause.[92] Over the
next two years, writings which flowed from Bahá’u’lláh were broadly shared with Bábís in Iran.
Bahá’u’lláh dispatched several trusted followers to Iran, and most of the Bábís came to recognize
him as the leader of their faith.[93][94]
Emboldened by lack of persecution against Bábís, Mirza Yahya

"decided to emerge from his self-imposed seclusion" to again
pursue leadership ambitions which his envy of Bahá’u’lláh had
kept burning.[l] Convinced that Bahá’u’lláh’s death was
necessary for his own advancement, Yahya’s first effort towards
that end involved personally poisoning Bahá’u’lláh when he
invited him for tea.[82] His doing so caused a severe month- The house where Baháʼu'lláh stayed
long illness that left Bahá’u’lláh with a tremor in his hand for in Adrianople
the rest of his life.[96][97] Though Bahá’u’lláh advised those who
knew not to speak of what had happened, awareness of the
incident grew, giving rise to strong agitation among Bábís. However, it was Yahya’s subsequent
attempt on Bahá’u’lláh’s life that brought about "an unprecedented commotion in the
community".[98] It involved Ustad Muhammad-‘Aliy-i-Salmani, a traditional barber who served as
Bahá’u’lláh’s bath attendant.[82][m] Salmani reported that Yahya suddenly began to show kindness
to him, then one day insinuated it would be "a great service" to their religion if he assassinated
Bahá’u’lláh while attending to him in the bath. Salmani was so outraged he said his immediate
thought was to kill Yahya—he hesitated only because he knew doing that would displease
Bahá’u’lláh. Agitated, he informed Bahá’u’lláh’s faithful brother Mirza Musa of the incident, who
advised him to ignore it, saying Yahya had thought of this for years.[100] Still upset, Salmani told
‘Abdu’l-Bahá, Bahá’u’lláh’s eldest son, about the matter, who told him not to speak of it to others.
Salmani finally informed Bahá’u’lláh, who likewise said he should not mention it to anyone. Until
this incident, because Yahya was a half-brother whom Bahá’u’lláh always treated with kindness
and care, most in the Bábí community also showed Yahya respect, even if they did not accept his
claims to a special religious status. However, when Salmani was unable to keep silent and openly
related to others what Yahya had asked of him,[101] Yahya’s actions and intentions—so contrary to
the Báb’s teachings—incited great turmoil amidst the Bábís.[102]
Having given his younger sibling ample guidance and opportunities to live as a Bábí should, and
having repeatedly forgiven him for things he had done in the past,[103] Bahá’u’lláh decided the time
had come to formally declare to Mirza Yahya[96] that he was God’s latest manifestation, the
Promised One of the Báb, "Him whom God shall make manifest"[82]—because doing so would
require him to obey Bahá’u’lláh if Yahya were to remain faithful to the Báb.[n] Bahá’u’lláh made
that declaration to Yahya in early March 1866[96] through a tablet penned in Bahá’u’lláh’s own
handwriting, and read aloud to Yahya by Bahá’u’lláh’s amanuensis.[105] Besides unequivocally
proclaiming his spiritual station, Bahá’u’lláh called upon Yahya "to recognize and support him as
the Báb had explicitly instructed him to do."[106] Mirza Yahya’s response was to counter that he,
not Bahá’u’lláh, was the promised manifestation mentioned by the Báb. This step by Yahya
promptly resulted in almost all Bábís in Adrianople, who were already devoted to Bahá’u’lláh,
deciding to have nothing further to do with Yahya or his few supporters. As news of this
development reached Bábís in Persia and Iraq, and surviving Bábí members of the Báb’s family,
their response in support of Bahá’u’lláh was the same.[106] Mirza Yahya’s effort to claim a divine
station thus effectively cleaved him from most Bábís, for it was against the Báb’s covenant with his
followers which decreed that whensoever "Him whom God shall make manifest" announced
himself all Bábís were required to accept him.[107] From this time onwards those who understood
the Báb’s teachings about the Promised One began to call themselves "Bahá’ís" (meaning the
people of Bahá’, followers of Bahá’u’lláh).[106][o]
Final exile and imprisonment in ‘Akká
Having lost all respect or influence among Bábís who had

become Bahá’ís, Mirza Yahya again sought to discredit
Baháʼu’lláh with Ottoman authorities, accusing him of agitating
against the Turkish government.[109][110] Yahya’s actions
provoked a government investigation, which cleared
Baháʼu’lláh—but fearing religious issues might stir up future
disorder, the Ottomans decided to imprison both Baháʼu'lláh
and Mirza Yahya in far-flung outposts of their empire.[111][109]
Map tracing Baháʼu'lláh's In July 1868 a royal decree condemned Bahá’u’lláh and his
banishments family to perpetual imprisonment in the pestilential penal
colony of ʻAkká; banished with them were most Bahá’ís in
Adrianople, and a handful of Azalis.[p][112][113] Mirza Yahya’s
intrigue also resulted in his own captivity—because Turkish authorities suspected he was involved
in some conspiracy, he was sent to prison in Famagusta, Cyprus with his family, some Azalis, and
four Bahá’ís.[114][115][116][q]
Leaving Adrianople on 12 August 1868, Bahá’u’lláh and his

companions arrived in ‘Akká on 31 August where they were
incarcerated in the city's prison citadel.[109] Inhabitants of
‘Akká were told the new prisoners were enemies of the state, of
God, and his religion, and association with them was strictly
forbidden. The first years in ‘Akká were under very harsh
conditions with many Bahá’ís becoming sick (three eventually
died).[109] June 1870 witnessed the tragic death of Baháʼu'lláh’s
22-year-old son Mirzá Mihdí who fell through an unguarded
skylight as he paced on the roof of the prison one evening while Prison in ‘Akká in which Bahá'u’lláh
engrossed in prayer and meditation. [117][118] After a while, was incarcerated
relations between Bahá’í prisoners, officials, and the local
community improved, so conditions of their imprisonment
were eased. When visiting 'Akká in April 1871, Dr. Thomas Chaplin (director of a British-run
hospital in Jerusalem)[119] met with ʻAbdu'l-Bahá, on behalf of Baháʼu'lláh, in a home the family
was living in after being moved out of the citadel. Afterward, the physician sent a letter regarding
Baháʼu'lláh to the editor which was printed in The Times on 5 October 1871.[120][r] Eventually, after
the Sultan's death, Baháʼu'lláh was allowed to leave the city to visit nearby places, and to then
reside in areas outside ‘Akká. From 1877–1879 Baháʼu'lláh lived in Mazra'ih, a house a few miles
north of the prison city.[122]
Though formally still a prisoner of the Ottoman Empire, the final years of Baháʼu'lláh's life (1879–
1892) were spent in the Mansion of Bahjí, just outside ‘Akká. Baháʼu'lláh devoted his time to
writing numerous volumes detailing his teachings, including his vision for a united world, the need
for ethical actions, and many prayers.[123]
In 1890, Cambridge orientalist Edward Granville Browne was able
to interview Baháʼu'lláh in Bahji. After this meeting he wrote his
famous pen-portrait of Baháʼu'lláh:
In the corner where the divan met the wall sat a

wondrous and venerable figure... The face of him on
whom I gazed I can never forget, though I cannot
describe it. Those piercing eyes seemed to read one's
Mansion of Bahjí near ‘Akká very soul; power and authority sat on that ample
brow... No need to ask in whose presence I stood, as I
bowed myself before one who is the object of a
devotion and love which kings might envy and
emperors sigh for in vain! A mild dignified voice bade
me be seated, and then continued:— "Praise be to God
that thou hast attained!... Thou hast come to see a
prisoner and an exile... We desire but the good of the
world and the happiness of the nations; yet they deem
us a stirrer up of strife and sedition worthy of
bondage and banishment... That all nations should
become one in faith and all men as brothers; that the
bonds of affection and unity between the sons of men
should be strengthened; that diversity of religion
Aerial view of gardens around should cease, and differences of race be annulled—
the shrine of Bahá'u'lláh what harm is there in this?... Yet so it shall be; these
fruitless strifes, these ruinous wars shall pass away,
and the 'Most great Peace' shall come.... Is not this
that which Christ foretold?... Yet do We see your kings
and rulers lavishing their treasures more freely on
means for the destruction of the human race than on
that which would conduce to the happiness of
mankind... These strifes and this bloodshed and
discord must cease, and all men be as one kindred
and one family... Let not a man glory in this, that he
loves his country; let him rather glory in this, that he
loves his kind."[124][125]
Approach to the Shrine of After a short illness, Baháʼu'lláh died on 29 May 1892 in Bahji. He
Bahá'u'lláh, with Mansion of was buried adjacent to the mansion in an existing building which
Bahjí to the left
now serves as his shrine.[126] It is a place of pilgrimage for Bahá’ís
from all over the world,[127] and is the Qiblih they face for daily
obligatory prayers.[128] In 2008 the shrine of Bahá’u’lláh, along
with other Baháʼí holy places in ‘Akká and Haifa, were added to
UNESCO's list of World Heritage Sites.[129][130]
Teachings
God
The Baháʼí concept of God is monotheistic. God is a single

uncreated imperishable entity that is the absolute and ultimate
source of all existence.[131][132] Baháʼu'lláh unequivocally teaches
Entrance to the Shrine of "the existence and oneness of a personal God,[s] unknowable,
Bahá'u'lláh inaccessible, the source of all Revelation, eternal, omniscient,
omnipresent and almighty".[134] Bahá’u’lláh asserted that the
Creator cannot be grasped by Its[t] creation—for anything made
can never comprehend its maker.[137] Nevertheless, Baháʼu'lláh
said that the Creator bestowed upon humans capacity to recognize
the Maker's existence, and the ability to develop spiritually
through awareness of God’s infinite superlative attributes and by striving to emulate those qualities
as best as one can in life[138][139]—virtues such as love, mercy, kindness, generosity, justice, et
al.[140]
Manifestations of God
Bahá’u’lláh explains human knowledge of God's existence and awareness of the Creator’s attributes
have been—and will forever be—only possible to the extent that these are shared by special Beings
he and the Báb describe as Manifestations of God.[141][142] Rather than simply being great thinkers
with a better perspective on life than others, manifestations are spiritual entities especially created
by God with capacities infinitely superior to ordinary humans. Existing in spiritual realms prior to
birth in this physical life, each manifestation is sent by God to a particular period and place as an
instrument of divine intervention to help the human race gradually develop its inherent capacities
to realize God’s plan for humanity.[143]
Bahá’ís believe manifestations reflect the light of God's Will and Purpose in this world. Bahá’í
writings liken manifestations to perfect mirrors reflecting one sun—though every mirror is distinct
yet the reflection cast by each is of the same sun, varying only due to differences relating to time
and position.[144] Bahá’u’lláh says the guidance of manifestations necessarily differ due to the
particular situations and requirements of those they deal with:
"The Prophets of God should be regarded as physicians whose task is to foster the
well-being of the world and its peoples… Little wonder, then, if the treatment
prescribed by the physician in this day should not be found to be identical with that
which he prescribed before. How could it be otherwise when the ills affecting the
sufferer necessitate at every stage of his sickness a special remedy? In like manner,
every time the Prophets of God have illumined the world with the resplendent
radiance of the Day Star of Divine knowledge, they have invariably summoned its
peoples to embrace the light of God through such means as best befitted the exigencies
of the age in which they appeared."[145][146]
Bahá’ís perceive each major world religion as part of one God-ordained holistic educational
process[147][148][u] which has spiritually and socially enabled human civilization itself to progress—
as people have learned to embrace ever-widening circles of unity which have successively involved
ever more diverse families, tribes, city-states, and then nations.[149] Inevitably, the human race
must, and will, embrace its final circle of unity, that of the planet itself.[150][151]
Bahá’u’lláh links this "process of progressive Revelation"[11][152][153][154] to God’s eternal covenant

—the promise that every divine teacher makes with his followers regarding the next manifestation
whom the Creator will send to guide them.[155] Prophecies pertaining to this great covenant are
found in scriptures of all religions, with every manifestation prophesying about the next one, and
even others, to come. As for their responsibility in this covenant, the followers of each religion have
the duty to carefully investigate, with an open mind, whether a person claiming to be the promised
new messenger of their faith does, or does not, spiritually fulfill relevant prophecies.[156]
Claims of prophetic fulfillment
In announcing his claim to be the promised manifestation heralded by the Báb, Baháʼu'lláh also
declared his station as the Promised One prophesied in every major religion of the past—the divine
teacher God vowed to send to usher in humanity's Golden Age.[157] Bahá’u’lláh’s claim to being
several 'messiahs' converging in one person is understood by Bahá’ís as being a spiritual symbolic
fulfillment rather than a literal fulfilment of messianic and eschatological prophecies of past
faiths.[158] This understanding is based upon Bahá’u’lláh’s teachings regarding the oneness of
God's manifestations,[159] and the essential oneness of religion.[153][160] Thus, Bahá’ís see
Bahá’u’lláh as fulfilling prophecies for Jews as the incarnation of the "Everlasting Father", the
"Lord of Hosts", and the "Prince of Peace"; for Christendom he is the "Spirit of Truth", the
"Comforter" spoken of by Jesus, as well as Christ returned "in the glory of the Father"; for Shí'ah
Islam he is the return of the Imam Husayn; for Sunni Islam the descent of the "Spirit of God"
(Jesus); for Zoroastrians the promised Shah-Bahram; for Hindus the reincarnation of Krishna; and
for Buddhists he is Maitreya, the fifth Buddha.[161]
Prescriptions for right living
Baháʼu'lláh calls upon every Bahá’í to live a righteous, healthy, productive life,[162] characterized by
good manners and moral virtues such as truthfulness, integrity, trustworthiness, patience,
courtesy, hospitality, fidelity, purity, chastity, moderation,[162] forbearance, justice and
fairness.[163] He encourages believers to associate with those of all faiths in a friendly and loving
manner,[164] condemns and forbids all forms of religious violence, including jihad.[164] Baháʼu'lláh
describes in detail the role of true religion[v] as a deterrent to crime, as a force for the maintenance
of social order, and as a catalyst for ongoing personal spiritual development, daily communion with
God,[167] and needed self-transformation.[168][169] Baháʼu'lláh forbids asceticism, mendicancy,
monasticism, and penance, while affirming the importance of working in some trade or profession
to benefit oneself and others.[163] Bahá’ís are urged to be exemplary, honest, loyal and
conscientious citizens wherever they may reside, and to eschew pride, strife, slander and
backbiting in all circumstances.[163] Baháʼu'lláh’s core message to his followers is to make every
effort to serve humanity, and to collaborate with like-minded individuals[170] in all efforts to
advance the process of unifying the world in ways pleasing to God.[164][171]
Social principles
Bahá'u’lláh repeatedly states his message is for all peoples, and that the purpose of his teachings is
to build a new world in which humanity advances as a whole. He clearly proclaims the principle of
the oneness of mankind,[7] urging heads of state to join together in resolving existing disputes to
achieve peace and to safeguard it through collective security.[172] To promote the development of a
united world community, Baha’u’llah emphasizes the importance of eliminating religious and
racial prejudices and avoiding extreme nationalism.[173] Further, he stipulates the rights of all
minorities must be safeguarded and their development nurtured.[174] A condition described as
absolutely necessary for the realization of global peace is complete equality between women and
men worldwide.[175] Bahá’u’lláh states that in God’s sight the sexes are equal; neither is superior to
the other.[176] To realize such equality, Baháʼí teachings envisage the implementation of far-
reaching societal changes everywhere[177][178]—including mandates to end discriminatory practices
against females[179] and greater emphasis on education for girls[180] to ensure women fulfill their
God-given potential in all fields of human endeavor.[181] An analogy in Bahá’í writings emphasizes
the necessity of full equality for females:
"The world of humanity is possessed of two wings—the male and the female. So long
as these two wings are not equivalent in strength the bird will not fly. Until
womankind reaches the same degree as man, until she enjoys the same arena of
activity, extraordinary attainment for humanity will not be realized; humanity
cannot wing its way to heights of real attainment."[182]
Succession and the Covenant of Baháʼu'lláh
Baháʼu'lláh created an explicit Covenant with Bahá’ís in his will

and testament which was written entirely in his own hand and is
known as the "Book of My Covenant". It was unsealed and read
before witnesses and members of his family on the ninth day after
his death in 1892.[183] To provide a single focal point of continued
guidance, who could clarify and interpret his writings as
needed,[184] in his will Baháʼu'lláh entrusted leadership of the
Bahá’í Faith to his eldest son ʻAbdu'l-Bahá by naming him his
successor, the sole authorized interpreter of his writings, the
perfect exemplar of his teachings, and the Centre of his Covenant
with all Baháʼís.[185][186][187][188] The unambiguous appointment
of ʻAbdu'l-Bahá[w] was readily accepted by most Baháʼís as a
natural development, since for decades prior to Baháʼu'lláh’s
death ‘Abdu’l-Bahá was known for the extremely capable and
devoted ways in which he carried out responsibilities entrusted to
ʻAbbás Effendi, known as
him by Baháʼu'lláh,[191][192] and for the unrestrained praise his
ʻAbdu'l-Bahá after Baháʼu'lláh's
father showered upon him for his services.[193] death
The Covenant of Bahá’u’lláh explicitly conveyed "authority for the

establishment of an institutional system designed to guide,
protect, and enlarge the emerging Bahá’í community."[186] Bahá’ís believe Bahá’u’lláh’s Covenant is
the distinguishing feature of his Faith that preserves its unity and protects it from breaking into
sects,[194][195][196][x] as happened in older world religions after the deaths of their founders. To this
day the Bahá’í Faith remains undivided.[199]
Bahá’í administration
Affairs of Bahá’í communities are administered, in most countries,[y] using Bahá’í principles of
consultation[202] and collective decision-making.[203] As there is no clergy in the Bahá’í
Faith,[204][z] no individual Bahá’í has the authority to tell another how to think or what to do.[206]
Bahá’u’lláh strongly encouraged personal initiative among Bahá’ís in sharing his teachings, but
forbade proselytizing.[207] Working in groups and community engagement are also considered
important aspects of Bahá’í life.[208] When requested or needed, individual and group efforts, and
Bahá’í community activities in general are coordinated, guided, and supported by nine-member
councils (elected annually by secret ballot) operating at local, regional, and national levels.[209]
Additional encouragement and spiritual guidance is provided by appointed individuals who do not
have executive powers.[210][211] Bahá’í projects are wholly supported by funds voluntarily given by
Bahá’ís, as the Bahá’í Faith does not accept contributions from those who are not declared[212][213]
members.[214] Bahá’í council members, as well as anyone appointed by them to assist with various
community's activities (such as for moral education classes for children and junior youth), serve
voluntarily.[214] The Bahá’í administrative order is headed by the Universal House of Justice,[215]
the institution ordained and given authority for this purpose by Bahá’u’lláh in his Book of Laws;
this world governing council is elected by Bahá’ís from
around the world every five years at an international
gathering held at the Baháʼí World
Centre. [216][217][218][219]
Writings
Origins, form, and volume

Aerial photo and a partial view of
Bahá’ís consider all Bahá’u’lláh’s writings as divinely international administrative buildings on the
revealed, including those composed before he Arc at the Baháʼí World Centre on Mt.
announced his prophetic mission.[220][221] When Carmel in Haifa
revelation was said to come to Bahá’u’lláh, he
occasionally wrote it down himself but typically spoke
the words aloud to an amanuensis. At times he spoke so
quickly that it presented challenges for those recording
his words.[aa][224][225] The majority of Bahá’u’lláh’s
writings take the form of short letters, or tablets,
addressed to an individual or several persons.[220]
Among his larger works are the Hidden Words, the
Seven Valleys, the Book of Certitude (Kitáb-i-Íqán), the
Kitáb-i-Aqdas (Most Holy Book), and the Epistle to the
Son of the Wolf. The originals of Baháʼu'lláh's writings
are in Persian and Arabic. His body of work is equivalent to more than
100 volumes[226]—some 15,000 items have been identified and
authenticated;[227] if compiled they would be greater than 70 times the
size of the Qur’an and more than 15 times the size of all books of the
Bible’s Old and New Testaments combined.[228]
Content
Topics in his works are extensive and cover material, social, moral,
and spiritual principles relevant to human life, both for individuals
and groups.[229] Categories include commentary on scriptures,
prophecies, and beliefs of former religions;[230] abrogation of past
laws, and enunciation of laws and ordinances for this new
dispensation;[231][232] mystical writings;[233] claimed proofs and
'Revelation writing': A
explanations about God; statements relating to God’s creation of shorthand script developed
human souls as noble entities capable of knowing the Creator exists by an amanuensis to record
and able to reflect all Its virtues;[204] claimed proofs of life after death first drafts as revelation
and descriptions of how souls progress for eternity in endless divine flowed rapidly from
realms;[234][235][236] exaltation of work performed in a spirit of service Baháʼu'lláh
to the status of worship; explications on just governance and on
creating unity and world order; expositions on knowledge, philosophy,
alchemy, medicine and healthy living; spiritual principles underlying social teachings; calls for
universal education; and living virtuously and in harmony with God’s Will.[237] Bahá’u’lláh also
explores theodicy, and reasons for difficulties in this life;[238] and he wrote numerous prayers and
meditations.[220]
Missives to world leaders

Bahá’u’lláh wrote a series of letters addressed individually and collectively to monarchs, political
rulers, and clerical leaders, in which he claimed to be the Promised One of the Torah, the Gospels,
and the Qur’an. He asked them to accept his revelation, renounce their material possessions, rule
with justice, protect the rights of the downtrodden, reduce their armaments, reconcile their
differences, and collectively strive for the betterment of the world and the unification of its peoples.
He warned that the world of that period was ending and that a global civilization was being born.
Bahá’u’lláh further asserted that inexorable historical forces were in motion and that rulers should
use the powers entrusted to them by God to serve humanity and bring about justice, peace, and
unity.[239][240]
In these letters Bahá’u’lláh also prescribed ways to develop a sense of

community for the planet’s peoples through collaborative endeavors
such as creating an international auxiliary language, universal
compulsory public education, and a common global currency and
system of measurement;[241] even as he urged rulers to dramatically
curtail military spending, create an international tribunal to adjudicate
disputes between nations, use taxes for social benefits, and adhere to
principles of democracy in their internal affairs.[242] To religious
leaders, Bahá’u’lláh counseled them to seriously examine his cause
without prejudice, forswear secular leadership, renounce dogma,
embrace ecumenical outreach, and eliminate meaningless rituals;
while advising monks to avoid cloistering, to mingle with people and
Queen Victoria in 1860, engage in beneficial community services, and to marry.[243][210]
shown here a few years
prior to receiving The first of these missives was written in 1863 in Constantinople to
Baháʼu'lláh's Tablet Sultan ʻAbdu’l-ʻAzíz, upon receipt of his order banishing Bahá’u’lláh to
addressed to her Adrianople;[244] others were written in Adrianople, and in ‘Akká.[245]
In all, the following were addressed: Czar Alexander II of Russia;
Francis Joseph I of Austria-Hungary; Napoleon III of France; Nasiri’d-
Din Shah of Iran; Pope Pius IX; and Queen Victoria of Great Britain and Ireland; Ottoman Sultan
ʻAbdu’l-ʻAzíz; Wilhelm I of Prussia; the rulers and presidents of the republics of America; elected
representatives of peoples in every land; and leaders of religion.[246][247] While little meaningful
response was received from those written to, afterwards Bahá’u’lláh’s letters did attract
considerable attention (and even notable converts to his cause) for "the startling fulfillment of the
individual prophecies they contained" warning Napoleon, the Pope, Kaiser Wilhelm, the Czar,
Emperor Francis Joseph, the Shah, the Sultan, and the latter's prime minister and foreign minister,
of their downfalls, loss of territories, or other divine chastisement for failure to heed his advice or
for wrongs they had committed.[247][248]
Author Christopher de Bellaigue wrote of the letters,
Bahaullah had little joy co-opting the temporal leaders of the age, to whom he
addressed letters, or 'tablets', calling on them to throw their kingdoms at his feet.
Queen Victoria replied equivocally; the tsar promised to investigate further. Napoleon
III tore up his tablet and said that if Bahaullah was God, he was too. Nasser al-Din Shah
had Bahaullah's messenger executed.[249]
Voice
Bahá’u'lláh describes each manifestation as having a twofold nature, one relating to God, the other
to this material world. Moreover, each has a "double station"—the first relates to his "innermost
reality" in which he speaks with "the voice of God", while the second station is his human side. He
says all manifestations, as "channels of God’s all-pervasive grace", are unfailingly guided by the
Creator to use "the inspiration of Their words" to affect human hearts and souls, so that open-
minded individuals will grasp the truths being given.[250][251][252]
The "voice" in Bahá’u’lláh’s writings varies depending upon the themes

or topics covered, the specific backgrounds of their intended
recipients, or particular questions which individuals asked of him.[253]
In many writings Bahá’u’lláh speaks as a caring counselor or friend
sharing with another; in others it is someone conveying what the
manifestation asked him to pass on; in some it is as if God is speaking
in the first person; and in still others it is a lowly one speaking with
profound humility before God—in absolute servitude and self-
effacement.[254][255]
In Bahá’u’lláh’s writings, voice may change from one form to another

within a single text, or take the form of a conversation—as seen in the
dialogue between Bahá’u’lláh and God guiding him as His
Text from a Tablet of manifestation in the Fire Tablet,[256][257] or in the Tablet of Carmel in
Baháʼu'lláh, rendered
which Mt. Carmel and Bahá’u’lláh as God’s manifestation
calligraphically by Mishkín-
converse.[258][259] In whatever style or voice a manifestation expresses
Qalam
himself, the aim is always to share spiritual truths.[ab] Shoghi Effendi,
who was later appointed as the interpreter of Baháʼu'lláh’s
writings, [262] gives the following statement of Bahá’í belief on this matter:
The human temple that has been made the vehicle of so overpowering a Revelation
must, if we be faithful to the tenets of our Faith, ever remain entirely distinguished from
that "innermost Spirit of Spirits" and "eternal Essence of Essences"—that invisible yet
rational God Who, however much we extol the divinity of His Manifestations on earth,
can in no wise incarnate His infinite, His unknowable, His incorruptible and all-
embracing Reality in the concrete and limited frame of a mortal being. Indeed, the God
Who could so incarnate His own reality would, in the light of the teachings of
Baháʼu'lláh, cease immediately to be God. ... That Baháʼu'lláh should, notwithstanding
the overwhelming intensity of His Revelation, be regarded as essentially one of these
Manifestations of God, never to be identified with that invisible Reality, the Essence of
Divinity itself, is one of the major beliefs of our Faith—a belief which should never be
obscured and the integrity of which no one of its followers should allow to be
compromised.[263]
Preservation and translation
There are ongoing efforts to ensure that Bahá’u’lláh’s original writings are collected,
authenticated,[264] catalogued, and preserved at the Baháʼí World Centre.[265] Through an ongoing
global program of translation Bahá’u’lláh’s writings currently are available in more than 800
languages.[5][ac]
Photographs and imagery

There are two known photographs of Baháʼu'lláh, both taken in Adrianople, copies of which are at
the Baháʼí World Centre. One picture is shown to Bahá’ís during visits to the International Archives
building as part of an organized Bahá’í pilgrimage;[267] it may also be displayed on certain other
highly significant special occasions. The other image was reproduced by William Miller in his 1974
polemic against the Baháʼí Faith.
Bahá’ís avoid displaying photographs or imagery of Baháʼu'lláh in

public or in their homes, and prefer that others also avoid displaying
them in books and websites.[268] The same practice applies to the
images or dramatic representation of anyone regarded as a
Manifestation of God.[269] The official Baháʼí position on the
photographs was written by Shoghi Effendi in 1939:[270]
There is no objection that the believers look at the picture

of Baháʼu'lláh, but they should do so with the utmost
reverence, and should also not allow that it be exposed
openly to the public, even in their private homes.
Photo of Baháʼu'lláh taken

Regarding its appearance on websites the Baháʼí World Centre wrote
in Adrianople in 1868.
in 1999:[271]
For Baháʼís, the photograph of Baháʼu'lláh is very precious

and it should not only be viewed but also handled with due
reverence and respect, which is not the case here [on a
non-Baháʼí website]. Thus, it is indeed disturbing to
Baháʼís to have the image of Baháʼu'lláh treated in such a
disrespectful way. However, as the creator of the site is not
a Baháʼí, there is little, if anything, that can be done to
address this matter. We hope these comments have been of
assistance.
See also
History of religion
History of the Baháʼí Faith
Apostles of Baháʼu'lláh
List of Baháʼís
Baháʼí Faith by country
Notes
a. In 2001, an independent researcher confirmed that there were reliably over 5 million enrolled
Bahá’ís in the world.[8] In 2020 the Baháʼí World Centre estimated "about eight million" Baháʼís
reside in "well over 100,000 localities" worldwide.[9]
b. Through her descendant Jesse, the father of King David.[14]
c. A widow with three children, she became the second wife of Baháʼu'lláh's father.[19]
d. Ásíyih Khánum and her children ‘Abdu'l-Bahá, Bahíyyih Khánum and Mírzá Mihdí are the "holy
family" of the Baháʼí Faith.[21] For details on Bahá’u’lláh’s two other wives and his children from
those marriages, see Baháʼu'lláh's family.
e. A Muslim cleric who was the first person to believe in the Báb.[24]
f. Term for a letter on a religious topic
g. Though most Baháʼís in Iran are of Muslim heritage, subsequent 19th century conversions of
sizeable numbers of individuals from Judaism and Zoroastrianism in the country are well
documented.[30][31][32][33][34]
h. For insight into the giving of spiritual names, see "Personal Names and Titles in Islamic and
Baha'i Usage" (https://bahai-library.com/walbridge_personal_names). In Walbridge, John
(2002). "Essays and Notes on Babi and Baha'i History" (https://bahai-library.com/walbridge_ba
bi_bahai_history).
i. "Shoghi Effendi feels that the unity of the Baháʼí Revelation as one complete whole embracing
the Faith of the Báb should be emphasized... The Faith of the Báb should not be divorced from
that of Baháʼu'lláh. Though the teachings of the Bayan have been abrogated and superseded
by the laws of the Aqdas, yet due to the fact that the Báb considered Himself as the Forerunner
of Baháʼu'lláh, we would regard His Dispensation together with that of Baháʼu'lláh as forming
one entity, the former being introductory to the advent of the latter. // The Báb states that His
laws are provisional and depend upon the acceptance of the future Manifestation. This is why
in the Book of Aqdas Baháʼu'lláh sanctions some of the laws found in the Bayan, modifies
others and sets aside many."[52]
j. Ever since it has been referred to as the Garden of Ridván (Paradise) by Bahá’ís.[78]
k. Baháʼís worldwide celebrate the twelve-day Ridván period as a festival associated with
Bahá’u’lláh’s formal declaration of his spiritual mission.[78]
l. History records past faith communities being tested in similar ways when a few family members
of prophets challenged their divine authority out of egoistic envy. Examples include Devadatta,
a cousin who tried to kill Buddha; Cain slaying his brother Abel; Joseph’s brothers selling him
into captivity; and Muhammad’s uncle Abu Lahab becoming his enemy.[95]
m. Public bath houses were common in the 1800s both in Iran and among Turks because baths
were not built into houses of the time. Public baths were places where acquaintances often
gathered to socialize and share news. Most clients were provided with attendants, though
some arranged their own.[99]
n. Yahya already knew of Bahá’u’lláh’s declaration of spiritual station made in the Riḍván garden
but had never referenced or acknowledged it.[104]
o. Mirza Haydar-‘Ali, who lived at the time, recorded in his book "Bihjatu’s-Sudur" that an
estimated 99% of Bábís recognized Bahá’u’lláh as their Promised One.[108]
p. Yahya's followers became known by this term; "Azal" was a designation given to Yahya by the
Báb.[106]
q. For further details of what transpired between Bahá’u’lláh and Mirza Yahya, as well as
references giving Bahá’í and Azali views on their differences, see the article Baháʼí–Bábí split.
r. This seems to be the first substantial commentary on Baháʼu'lláh in a Western newspaper.[121]
s. While Bahá’ís believe God has "a Mind, a Will, a Purpose" and the capacity to reason and love,
their conception of the Divine Being "is not anthropomorphic, for it transcends all human
limitations and forms, and does by no means attempt to define the essence of Divinity which is
obviously beyond any human comprehension. To say that God is a personal Reality does not
mean that He has a physical form, or does in any way resemble a human being. To entertain
such belief would be sheer blasphemy."[133]
t. "When considering the manner in which masculine pronouns are used to refer to God, it is
important to bear in mind that when Bahá’u’lláh was revealing His Scriptures He had to use
language and forms of expression which could be understood by those whom He was
addressing. This is the case with every Prophet; He is compelled to use old forms through
which He will raise humanity to a new level of understanding. In Arabic and Persian, as in
English and most European languages, it has been customary to refer to God as "Lord" and
"Father", rather than "Lady" and "Mother". While using the conventional wording, Bahá’u’lláh
devoted vast numbers of Tablets [letters] to conveying the truth that God is not only neither
male nor female, but also is far above all human understanding. If one studies deeply the
Writings of Bahá’u’lláh that portray both the transcendence and immanence of God it becomes
clear that the entire subject of sex in this context is essentially irrelevant…".[135][136]
u. Also see, Religion as school.
v. Which must be cleansed of all manmade notions and systems added to religions after the
passing of their divine founders, since these have often resulted in sectarian division and
violence, superstitious beliefs, and meaningless rituals.[165][166]
w. The given name of Bahá’u’lláh’s eldest son was ʻAbbás, but upon his appointment as the head
of the Bahá’í Faith after Bahá’u’lláh’s death, he adopted the unassuming title ‘Abdu’l-Bahá
which means "the Servant of Bahá’u’lláh" as a way to emphasize he had no desire but to be of
service to Bahá’u’lláh’s cause. Thereafter, he requested all Bahá’ís refer to him as ‘Abdu’l-Bahá
rather than by any of the exalted designations like the "Most Great Branch", the "Mystery of
God" and the "Master" which Bahá’u’lláh had conferred upon him.
[189][190]
x. Since the establishment of Baháʼu'lláh's Covenant, a few individuals have rejected the
appointment and authority of the head of the Baháʼí Faith, and sought to promote their own
leadership; all have failed.[197] Some describe those involved in such attempts (known as
covenant-breakers by Baháʼís) as "sects" of the Baháʼí Faith. However, a distinguished legal
scholar explains they cannot be correctly described as Bahá’í "sects" or "schisms" since none
have ever successfully established a genuine "rival community". Udo Schaefer points out, "One
cannot speak of a 'schism' when a division is of merely ephemeral significance since it did not
result in the formation of a rival community. (Just as one does not speak of an ecclesiastical
schism every time an individual member of a church performs an action constituting the
ecclesiastical offence of 'schism'.)"[198] For further consideration of these and related points,
see Heller (2022, pp. 414–421).
y. A notable exception is the Bahá’í Faith in Iran, where Bahá’ís are severely persecuted by the
Islamic regime and the Baháʼí administration is banned.[200][201]
z. Bahá’u’lláh forbade any priesthood or professional clergy, since in his view they had historically
been the primary source of animosity within and between religions after the deaths of their
founders.[205]
aa. Any draft of revelation recorded by an amanuensis would later be re-transcribed,[222] with
Bahá’u’lláh himself overseeing and approving the final version.[223]
ab. Skeptical criticism has suggested Bahá’u’lláh’s uses of the ‘Divine Voice’ were radical claims to
being Divinity incarnated, rather than simply a writing style[255] also seen in scriptures of other
faiths.[5] Denis MacEoin has argued that the contemporary Baháʼí view of Baháʼu'lláh's station
as a Manifestation of God may be different from how Baháʼu'lláh viewed himself.[260]
Specifically, he contrasts the "official modern Bahāʾī doctrine reject[ing] any notion of
incarnationism and stress[ing] instead his status as a locus of divine manifestation [...]
comparable to a mirror with respect to the sun," to statements from some of Baháʼu'lláh's later
writings, which MacEoin believes suggest a more radical view.[260] For instance, he notes
Baháʼu'lláh's statement that "He who speaks in the most great prison (i.e. Acre) is the Creator
of all things and the one who brought all names into being."[260] However, the understanding
among Baháʼís is that writing in the voice of God is a literary style and represents a message
coming through Baháʼu'lláh.[261]
ac. Though a small percentage of Bahá’u’lláh’s original writings have been translated into English,
those completed include many of his most important works.[266]
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External links
The Life of Baháʼu'lláh – Baháʼí World Centre overview. (https://bicentenary.bahai.org/bahaulla
h/life-bahaullah/)
The Life of Baháʼu'lláh – A Photographic Narrative. (http://www.bahaullah.org)
The Blessed Beauty (https://theutteranceproject.com/the-blessed-beauty-1/), an illustrated
chronology.
Light to the World (http://www.bahai.org/light-to-the-world), a film about the life of Baháʼu'lláh
and the impact of his teachings.
Reference Library: Writings of Baháʼu'lláh & the Báb in English, Persian and Arabic. (https://ww
w.bahai.org/library/)
Baháʼí eBooks Publications (http://www.bahaiebooks.org) Baháʼu'lláh's writings as free eBooks
for electronic devices. Sponsored privately.
Baháʼí Prayers (http://www.bahaiprayers.org) Online index of, and links to, prayers of
Baháʼu'lláh, the Báb, and 'Abdu'l-Bahá by topic. Sponsored privately.
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Baháʼu'lláh

Baháʼu'lláh (1817–1892) was the prophet-founder of the

Baháʼu'lláh was raised with no formal education but was well

government, instead managing family properties and donating 12 November 1817

considerable time and money to charities.[2] At the age of 27 he Tehran, Iran

advocated, among other things, abrogation of Islamic law,

foul dungeon, Baháʼu'lláh claimed to receive revelations from place 32°56′36″N

Baháʼu'lláh's wrote at least 1,500 letters, some of them book- Gawhar

Name, title, and pronunciation

Early life in Iran

Baháʼu'lláh married Ásíyih Khánum, the daughter of a nobleman, in

Acknowledgment of the Báb

The Bábí Faith quickly spread across Iran, attracting

In his teachings the Báb identifies himself as the first of

Arrest and imprisonment

Banishment from Iran

When it was proven beyond any doubt that Baháʼu'lláh was

Upon settling in Baghdad, Baháʼu'lláh began dispatching

Departure for Kurdistan

Emboldened by lack of persecution against Bábís, Mirza Yahya

Final exile and imprisonment in ‘Akká

Having lost all respect or influence among Bábís who had

Leaving Adrianople on 12 August 1868, Bahá’u’lláh and his

In the corner where the divan met the wall sat a

The Baháʼí concept of God is monotheistic. God is a single

Bahá’u’lláh links this "process of progressive Revelation"[11][152][153][154] to God’s eternal covenant

Prescriptions for right living

Succession and the Covenant of Baháʼu'lláh

Baháʼu'lláh created an explicit Covenant with Bahá’ís in his will

The Covenant of Bahá’u’lláh explicitly conveyed "authority for the

Origins, form, and volume

Missives to world leaders

In these letters Bahá’u’lláh also prescribed ways to develop a sense of

Author Christopher de Bellaigue wrote of the letters,

The "voice" in Bahá’u’lláh’s writings varies depending upon the themes

In Bahá’u’lláh’s writings, voice may change from one form to another

Preservation and translation

Photographs and imagery

Bahá’ís avoid displaying photographs or imagery of Baháʼu'lláh in

There is no objection that the believers look at the picture

Photo of Baháʼu'lláh taken

For Baháʼís, the photograph of Baháʼu'lláh is very precious

Retrieved from "https://en.wikipedia.org/w/index.php?title=Baháʼu%27lláh&oldid=1122832631"

This page was last edited on 20 November 2022, at 01:36 (UTC).

Text is available under the Creative Commons Attribution-ShareAlike License 3.0;

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