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Bahá ' u ' lláh wrote in the Kitáb-i-Badí '' that after reading prayers by Dayyán which showed a loyalty to God's Messengers and emphasized humility and servitude, Mírza Yahyá became very jealous and " determined to harm him ".< ref >< u > The Revelation of Bahá ' u ' lláh, Volume 1: Baghdád 1853-63 </ u >, Adib Taherzadeh, Oxford ,: George Ronald, 1974, p. 250 </ ref > Tensions were further raised when Dayyán wrote a letter refuting Mírza Yahyá's claim to be the Báb's successor even quoting the Báb to make his point.
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Bahá and u
* 1863 – Bahá ' u ' lláh, the founder of the Bahá ' í Faith, declares his mission as " He whom God shall make manifest ".
‘ Abdu ’ l-Bahá (; 23 May 1844 – 28 November 1921 ), born ‘ Abbás Effendí, was the eldest son of Bahá ' u ' lláh, the founder of the Bahá ' í Faith.
In 1863 Bahá ' u ' lláh was again exiled to Constantinople.
` Abdu ' l-Bahá was born in Tehran, Iran on 23 May 1844 ( 5th of Jamadiyu ' l-Avval, 1260 AH ), the eldest son of Bahá ' u ' lláh and Navváb.
` Abdu ' l-Bahá accompanied his mother to visit Bahá ' u ' lláh who was then imprisoned in the infamous subterranean dungeon the Síyáh-Chál.
Bahá ' u ' lláh was eventually released from prison but ordered into exile, and ` Abdu ' l-Bahá then eight joined his father on the journey to Baghdad in the winter ( January to April ) of 1853.
After a year of difficulties Bahá ' u ' lláh absented himself rather than continue to face the conflict with Mirza Yahya and secretly secluded himself in the mountains of Sulaymaniyah in April 1854 a month before ` Abdu ' l-Bahá's tenth birthday.
In 1856, news of an ascetic carrying on discourses with local Súfí leaders that seemed to possibly be Bahá ' u ' lláh reached the family and friends.
Immediately, family members and friends went to search for the illusive dervish – and in March brought Bahá ' u ' lláh back to Baghdad.
In 1863 in what became known as the Garden of Ridván Bahá ' u ' lláh announced to a few that he was the manifestation of God and He whom God shall make manifest whose coming had been foretold by the Báb.
In 1863 Bahá ' u ' lláh was summoned to Constantinople ( Istanbul ), and thus his whole family including ` Abdu ' l-Bahá, then nineteen, accompanied him on his 110-day journey.
This was further solidified by Bahá ’ u ’ lláh ’ s tablet of the Branch in which he constantly exalts his son's virtues and station.
It was in Adrianople that Bahá ’ u ’ lláh referred to his son as " the Mystery of God ".
Bahá ' u ' lláh gave his son many other titles such as " the Most Mighty Branch " the " Branch of Holiness ", " the Center of the Covenant " and the apple of his eye.
` Abdu ' l-Bahá (" the Master ") was devastated when hearing the news that him and his family were to be exiled separately from Bahá ' u ' lláh.
Bahá ’ u ’ lláh and his family were – in 1868 – exiled to the penal colony of Acre, Palestine where it was expected that the family would perish.
Fátimih was brought from Persia to Acre, Israel after both Bahá ’ u ’ lláh and his wife Navváb expressed an interest in her to marry ` Abdu ’ l-Bahá.
` Abdu ' l-Bahá himself had showed little inkling to marriage until meeting Fátimih ; who was entitled Munírih by Bahá ’ u ’ lláh.
Bahá ' u ' lláh wished that the Bahá ' ís follow the example of ` Abdu ' l-Bahá and gradually move away from polygamy.
After Bahá ' u ' lláh died on 29 May 1892, the Will and Testament of Bahá ' u ' lláh named ` Abdu ' l-Bahá as Centre of the Covenant, successor and interpreter of Bahá ' u ' lláh's writings.
Bahá and wrote
A prolific writer, Remey wrote numerous published and personal articles promoting the Bahá ' í Faith, including ` Abdu ' l-Bahá – The Center of the Covenant and the five volume A Comprehensive History of the Bahá ' í Movement ( 1927 ), The Bahá ' í Revelation and Reconstruction ( 1919 ), Constructive Principles of The Bahá ' í Movement ( 1917 ), and The Bahá ' í Movement: A Series of Nineteen Papers ( 1912 ) are a few of the titles of the many works Remey produced while ` Abdu ' l-Bahá was still alive.
He also wrote obituaries of some distinguished Bahá ' ís.
He wrote that the Universal House of Justice would be under Bahá ' u ' lláh's protection, that it would be freed of error, and that obedience to it would be obligatory.
Shortly before the Báb's execution, a follower of the Báb, Abd al-Karim, brought to the Báb's attention the necessity to appoint a successor ; thus the Báb wrote a certain number of tablets which he gave to Abd al-Karim to deliver to Subh-i-Azal and Bahá ' u ' lláh.
In the Bahá ' í Faith, ` Abdul-Bahá, the son of the founder of the religion, wrote about the origin of life.
Bahá ' u ' lláh wrote that since each Manifestation of God has the same divine attributes they can be seen as the spiritual " return " of all the previous Manifestations of God.
In February 2009 he and several other entertainers wrote an open letter printed in The Times of London supporting Bahá ' í leaders then on trial in Iran.
In February 2009, Brand was among a group of British entertainers who wrote an open letter to The Times of London in support of the Bahá ' í leaders then on trial in Iran.
Phyllis Sternberg Perrakis wrote in The Journal of Bahá ’ í Studies that Shikasta is the " symbolic rendering of the coming of a new prophet to an earthlike planet ", and relates it to Bahá ’ í principles.
Shortly before the Báb's execution, a follower of the Báb, Abd al-Karim, brought to the Báb's attention the necessity to appoint a successor ; thus the Báb wrote a certain number of tablets which he gave to Abd al-Karim to deliver to Subh-i-Azal and Bahá ' u ' lláh.
In 1857-58, Bahá ' u ' lláh, founder of the Bahá ' í Faith, wrote his Commentary on the Isolated Letters ( Tafsír-i-Hurúfát-i-Muqatta ' ih, also known as Lawh-i-Áyiy-i-Núr, Tablet of the Light Verse ).
After the last passage, Bahá ' u ' lláh wrote:
He published two translations of Bábí histories, and wrote several of the few Western accounts of early Bábí and Bahá ' í history.
Heart-broken, Bahá ' u ' lláh wrote a number of writings in honour of Ásíyih.
Bahá ' u ' lláh, the founder of the Bahá ' í Faith, in his Tablet of Carmel, wrote that God would " sail His Ark " on Mount Carmel and saying, the mountain will be " the seat of His throne.
When Bahá ' u ' lláh was in Kurdistan, Dayyán wrote to and received responses from Mírza Yahyá that he considered inadequate and devoid of spiritual knowledge.
Bahá and Kitáb-i-Badí
In the Kitáb-i-Badí ', Bahá ' u ' lláh gives her the title of Khayru ' n Nisa ( The Most Virtuous of Women ) and forbids all women, save Fátimih Bagum, the Báb's mother, from adopting the title.
The Kitáb-i-Badí ', a book written by Bahá ' u ' lláh, has no relation to the Badí ‘ of this article.
Bahá and after
The Bahá ' í writings state that the soul is immortal and after death it will continue to progress until it attains God's presence.
He is commonly referred to in Bahá ' í texts as " The Master ", and received the title of KBE after his personal storage of grain was used to relieve famine in Palestine following World War I, but never used the title.
Through the influence of Bahiyyih Khanum, the eldest daughter of Bahá ' u ' lláh, everyone in the household initially rallied around Shoghi Effendi after the death of ` Abdu ' l-Bahá.
Bahá ' u ' lláh had manuscript copies sent to Bahá ' ís in Iran some years after the revelation of the Kitáb-i-Aqdas, and in 1890 – 91 ( 1308 AH, 47 BE ) he arranged for the publication of the original Arabic text of the book in Bombay, India.
The Orthodox Bahá ' í Faith is a small Bahá ' í sect that formed in 1960 by Mason Remey, and subsequently was the name used by Joel Marangella after he claimed to be Remey's successor.
Following the unexpected death of the Bahá ' í Faith's first Guardian Shoghi Effendi in 1957, the 27 living Hands of the Cause, having the responsibility to acknowledge any appointment of a successor, gathered and decided that he had died " without having appointed his successor ," and that the Universal House of Justice would decide on the situation after its first election.
The issue of successorship to ` Abdu ' l Bahá was in the minds of early Bahá ' ís, and although the Universal House of Justice was an institution mentioned by Bahá ' u ' lláh, the institution of the Guardianship was not introduced until the Will and Testament of ` Abdu ' l-Bahá was publicly read after his death.
Starting in the late 1940s, after the independence of Israel, he also started to develop the Bahá ' í World Centre in Haifa, including the construction of the superstructure of the Shrine of the Báb and the building of the International Archives as well as beautifying the gardens at Bahji, where the Shrine of Bahá ' u ' lláh is located ; these plans continued through the 1950s.
While both ` Abdu ' l-Bahá and Shoghi Effendi, heads of the religion after Bahá ' u ' lláh, considered establishing the Universal House of Justice, they both declined to do so.
* May 23 – Persian Prophet The Báb privately announces his revelation to Mullá Husayn, just after sunset, founding the Bábí Faith ( later revolving to the Bahá ' í Faith as the Báb intended ) in Shiraz, Persia ( now Iran ).
The Bahá ' í Faith in Japan begins after a few mentions of the country by ` Abdu ' l-Bahá first in 1875.
Bahá ' í cemeteries, holy places, historical sites, administrative centers, and other assets were seized shortly after the 1979 revolution.
The situation has gathered international attention including defense of Nobel Laureate attorney Shirin Ebadi in June after she received threats in April warning her against making speeches abroad, and defending Iran's minority Baha ' i community-see Arrest of Bahá ' í leaders.
As a direct result of the events of the battle, the leader of the Bahá ' í Faith at the time was rescued after death threats were made against him in case the Ottoman side was to lose.
Some authors use World War II as the dividing line after which anything is " new ", whereas others define as " new " everything after the advent of the Bahá ' í Faith ( mid-19th century ) or even everything after Sikhism ( 17th century ).
He was raised as a Baptist, and later became a member of the Bahá ' í Faith during the early 1940s after marrying a Bahá ' í, Erma Inez Morris.
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