Bahá'í/Bábí split

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By Bahá'í/Bábí split is meant the process when most Bábís accepted the Bahá'í Faith as the fulfilment of their religion, leaving a remnant of Bábís who now refer to themselves as Bayanis.

This occurred after Bahá'í founder Bahá'u'lláh made his claims public in 1866, leading to expressions of support from the majority of the Bábí community, and opposition from the remainder. The breach was the foundation of several murders, and attempted murders, which both sides claimed the other ordered, and was used against both groups to imprison their leaders and followers.

Contents

[edit] The Báb

Main articles: Báb, Bábism

Siyyid Mírzá `Alí-Muhammad was a merchant from Shiraz, Persia, who at the age of 25, claimed to be a new and independent Manifestation of God, and the promised Qá'im, or Mihdí of Islam. After his declaration he took on the title of the Báb, meaning "Gate", after a Shi'a religious concept. His followers were therefore known as Bábís.

The Báb's writings introduced the concept of "He whom God shall make manifest", the one promised in the scriptures of all of the world's great religions. As the Báb's teachings spread, the Islamic government saw it as a threat to state religion. Several military confrontations took place between government and Bábí forces. The Báb himself was imprisoned and eventually executed by a firing squad in Tabriz on July 9, 1850. His mission lasted six years.

[edit] Leadership after the Báb's execution and "Him Whom God Shall Make Manifest"

[edit] Appointment of Subh-i-Azal

Before the Báb's death, he sent a letter addressed to Mirza Yahya known as Subh-i-Azal, which was considered by the Azalis to be his Will and Testament. The letter is recognized as appointing Subh-i-Azal to be the leader of the Bábí community after the Báb. He is also ordered to obey "Him Whom God Shall Make Manifest" when he ultimately appears.

Subh-i-Azal's claim to be "Him Whom God Shall Make Manifest" are based in part on a version the Báb's Will. Several versions of this are extant. A translation of the Will, by Manuchehri (2004), as published by, and in the handwriting of, Subh-i-Azal reads:

"Name of Azal, testify that there is no God but I, the dearest beloved.
Then testify that there is no God but you [Azal], the victorious and permanent.
Say, God created what He created from the time of beginning that has no beginning and, whatever He creates until the time of end that has no ending, to manifest His own being. This is the commandment of God upon whatever He has created and shall create.
...
We order you to obey Him Whom God Shall Make Manifest. He will verily appear amongst this people with a sublime reign in the final resurrection.
Verily we are all servants and kneel down before Him.
He shall carry out whatever He wishes, with permission from His Lord. He shall not be questioned for his actions. However, all others are responsible for everything they do. ..."[1] [Emphasis added]

This claim was not un-contested, and another manuscript, owned by the Báb's family, differs from the above version in one key particular. Manuchehri translates the second verse of that manuscript as:

"Then testify that verily there is no God but me, the victorious and permanent."[1] [Emphasis added]

Another letter, attributed to the Báb, and purported to have been directed to Azal rather than "Him Whom God Shall Make Manifest":

"God is Most Great with the Uttermost Greatness.
This is a letter on the part of God, the Protector, the Self-Existent, to God, the Protector, the Self-Existent.
Say, 'All originate from God.' Say, 'All return unto God.'
This is a letter from Ali before Nabil [A self-reference of the Báb's.], God's Reminder unto the Worlds, unto whose name is equivalent to the Name of the One [Wahid=28=Yahyá], God's Reminder unto the Worlds.
Say, 'Verily all originate for the Point of Revelation.'
O Name of the One, keep what hath been revealed in the Beyán [sic], and what hath been commanded, for verily thou art a Mighty Way of Truth."[2]

It has been pointed out that this letter does not mention that Subh-i-Azal is the Báb's successor, nor that it was directed to him. There were, at times, as many as twenty-five claimants to be "Him Whom God Shall Make Manifest".[3]

Browne notes in his translation that this copy of the letter is actually in Subh-i-Azal's handwriting rather than the Báb's[2] Browne, discussing a visit with Subh-i-Azal in Cyprus, notes that he saw the original document in the Báb's own handwriting.[4] In addition to the difficulties of collecting original Bábí documents at such a distance — Browne was at Cambridge — was the widespread Azali practice of Taqiyya (Dissimulation), or concealing one's beliefs.[5] Browne appears to have been unaware of this.[6] In addtition to the difficulties of collecting reliable manuscripts, Azali taqiyya had the effect of rendering many early Bábí documents unreliable afterwards, as Azali Bábís would often alter and falsify Bábí teachings and history.[5] [7]

[edit] Other claimants

A noted claimant to be "Him Whom God Shall Make Manifest" was Dayyán, one of the early Bábís, and one of nearly 25 people who claimed to be the Promised One of the Báb. He was killed in Baghdad soon after making his claim. Later, both Subh-i-Azal and Bahá'u'lláh claimed that the other had ordered the murder.

[edit] Bahá'u'lláh

Bahá'u'lláh claimed his mission as the Promised One of the Báb was revealed to him in 1853 while imprisoned in the Síyáh-Chál in Tehran, Iran. Historians agree that he had already been taking a senior position amongst the Bábís by that point. He did not, however, openly declare this prophetic mandate, and Subh-i-Azal remained the generally-recognized head of the Bábí community. On several occasions, Subh-i-Azal went into hiding from the authorities. Increasingly, therefore, Bahá'u'lláh and his younger brother Mírzá Músá controlled the monetary resources and much of the coordination of the Bábí community - especially in Baghdad where the community was now centered.

In 1863, at the Garden of Ridván near Baghdad, Bahá'u'lláh made his perceived station known for the first time to a small group of family and friends. Later, in Adrianople, he made a more public declaration by sending letters to the kings and rulers of the world, including Sultan Abd-ul-Aziz and Napoleon III of France. The Bábís who accepted this claim gradually became known as Bahá'ís.

[edit] Confrontations

The public declaration of Bahá'u'lláh led to severe conflict, including accusations and murders.

[edit] Poisoning of Bahá'u'lláh

While in Edirne (Adrianople), Bahá'u'lláh was poisoned and nearly died. His hand was left shaking for the rest of his life. Bahá'í historical texts, and contemporary accounts, report that Subh-i-Azal was directly behind the poisoning.[8][9] Later, followers of Azal made the counter-claim that Bahá'u'lláh had accidentally poisoned himself while trying to poison others.[10]

[edit] Attempted murders of Bahá'u'lláh

In contemporary accounts, Sub-i Azal is reported to have tried to have Bahá'u'lláh assassinated at the hands of the barber of the local bath. The barber, Muhammad `Alí of Isfahán, apparently refused and spread word of the danger around the community. Bahá'u'lláh is reported to have counselled "on all patience, quietude and gentleness".[11]

This pattern was repeated when, according to the personal account of Ustád Muhammad-`Alíy-i Salmání, Sub-i Azal attempted to persuade him likewise to murder Bahá'u'lláh in the bath.[12]

[edit] Direct confrontation between Subh-i-Azal and Bahá'u'lláh

After Bahá'u'lláh declared himself to be "Him Whom God Shall Make Manifest", he claimed the obedience of Mirza Yahya (in September 1867), regardless of the latter's asserted position as leader of the Bábís. Subh-i-Azal rejected this claim as without foundation and challenged Bahá'u'lláh to a test of the divine will in a local mosque in Edirne (Adrianople), such that "God would strike down the impostor." Bahá'u'lláh agreed, and went to the Sultan Selim mosque at the appointed time, but Mirza Yahya lost face when he refused to show up.[13]

[edit] Siyyid Muhammad-i-Isfahani

Common Bahá'í belief is summarised by Shoghi Effendi, who wrote that Subh-i-Azal was "good-natured yet susceptible to the slightest influence".[14] This is a reference to Siyyid Muhammad-i-Isfahani, who is accused of conspiring with Subh-i-Azal and leading him astray.[15] He is sometimes described as the Bahá'í "anti-Christ".[16] Siyyid Muhammad was one of those murdered in `Akká by Bahá'u'lláh's followers. (See "Exile" below.)

[edit] Exile

This escalating conflict exacerbated the agitations of the Persian ambassador in Constantinople who sought through misrepresentations to have the Bahá'ís removed even further from Persia than Baghdad. Eventually both communities were exiled to far-flung outposts of the Ottoman Empire — Famagusta, Cyprus for Subh-i-Azal and his followers, and `Akká, in Ottoman Palestine, for Bahá'u'lláh and his followers.

While most of those that followed Subh-i-Azal were sent to Cyprus, seven were sent to Akká along with those that followed Bahá'u'lláh. One month after the arrival in Akká twelve Bahá'ís decided to kill the followers of Subh-i-Azal without telling Bahá'u'lláh. The Ottoman authorities originally hardened the imprisonment of Bahá'u'lláh, but then Bahá'u'lláh was exonerated by the authorities as having no connection to the murders. Indeed, Bahá'u'lláh publicly condemned the murderers as clear violators of Bahá'í law.[17]

[edit] Doctrinal disputes

[edit] The completion of the Persian Bayán

As mentioned previously, before the Báb's death, he sent a letter addressed to Subh-i-Azal, which is considered to be his will and testament.[1]

The letter mentions that the Báb only wrote 11 of the 19 chapters of the Persian Bayán. He then gives permission for Subh-i-Azal to finish the remaining 8, with the permission of Him Whom God Shall Make Manifest. The letter is clearly addressed in the first verse to Subh-i-Azal.

[Verse 27] We order you to obey Him Whom God Shall Make Manifest. He will verily appear amongst this people with a sublime reign in the final resurrection.
[Verse 28] Verily we are all servants and kneel down before Him.
[Verse 29] He shall carry out whatever He wishes, with permission from His Lord. He shall not be questioned for his actions. However, all others are responsible for everything they do.
[Verse 30] If God manifests victory in your time, you have the pleasure to reveal the eight sequels with His permission.

Later, both of them claimed to be the Promised One. Bahá'u'lláh wrote the Kitáb-i-Íqán as the completion of the Persian Bayan.[18] Subh-i-Azal did not write a completion to the Persian Bayán but did write a supplement to bring it to the same number of chapters as the Arabic Bayán.[19]

[edit] Year of revelation

The Báb prophesied that a messianic figure He whom God shall make manifest (man yuzhatir'u'llah) would emerge some time in the future.

Bahá'ís point to the Báb's allusions to the year nine (1853) as a prophecy of Bahá'u'lláh, when he first realized his mission, and the year 19 (1863), when he made his first declaration. The Báb said “The Lord of the Day of Reckoning, will be manifested at the end of Vahid (19)..."[20]

The argument depends on the Abjad numerals of Arabic, a system of providing numerical values for letters and words, which are then interpreted to reveal additional insights. Bahá' has the numerical value of 9, and Vahid has the value of 19.

[edit] Bahá'í views of the split

Bahá'ís argue that succession in the Bábí religion was superseded when the Bahá'í Faith's founder Bahá'u'lláh (Subh-i-Azal's elder half-brother) declared himself to be He whom God shall make manifest - they often describe Subh-i-Azal as an "interim head."

Bahá'ís view Subh-i-Azal's leadership largely as a nominal head. According to Taherzadeh:

"Mirza Yahya [Subh-i-Azal] came into prominence not because he possessed any outstanding qualities, but rather through his close link with Bahá'u'lláh. In order to divert the attention of the enemies of the Faith from the person of Bahá'u'lláh, Who had emerged as a focal point among the early believers, the Báb wholeheartedly approved the suggestion of nominating the youthful and relatively unknown Mirza Yahya as the chief of the Bábí community. This suggestion had come from Bahá'u'lláh, and only two others were aware of the plan, namely, Bahá'u'lláh's faithful brother Mírzá Músá (Áqáy-i-Kalím) and a certain Mulla Abdu'l-Karim-i-Qazvini, who had been entrusted by the Báb, shortly before His martyrdom, with the task of delivering His pen-case, seals and writings to Bahá'u'lláh; he was subsequently martyred in Tihran at the time of Bahá'u'lláh's imprisonment in the Siyah-Chal.
The advantages of this nomination were obvious and, as this system operated for some time, those who were endowed with insight and wisdom were able to see that Mirza Yahya was only a figure-head, and that it was the guiding hand of Bahá'u'lláh alone that was unobtrusively directing the affairs of the Bábí community after the martyrdom of the Báb."[21]

This view is supported by the Báb's long-time secretary Mulla Abdu'l-Karim-i-Qazvini, believed to be the only other person who participated in the plan. John Walbridge writes:

"With him [Mulla Abdu'l-Karim-i-Qazvini] Bahá'u'lláh originated the plan to proclaim Mirza Yahya as the Báb's successor while keeping him in hiding--this in order to deflect attention from Bahá'u'lláh, who was well known to the authorities and the people."[22]

Qazvini himself wrote in a letter in 1851 describing the urgency that the friends do nothing to call attention to Bahá'u'lláh during his period of messianic secrecy:

"But it is requested, according to his [Bahá'u'lláh] command, that the friends should desist from hinting around (shivih-ha) about him, as they had in the past, in such a way that they provoked troubles for the friends of God; and that they should avoid bringing sorrow upon that gentleman, who is of gentle disposition.
...
Let them not provoke investigations or cause the encounter with God to become more distant, or become a veil of chains and manacles between the servants and the Lord of Lords any more than they already have been."[23]

Near the end of his life the Báb had his remaining writings, other accoutrement, and a particular tablet addressed to Bahá'u'lláh.

"In Qum, shortly before the Báb's martyrdom, he received a coffer from the Báb containing the last of his writings and his pen-case, seals, rings, and the famous pentacle tablet containing 350 derivatives of the word Bahá. He left the same day for Tehran, explaining that the Báb's accompanying letter ordered him to deliver it to Bahá'u'lláh."[22]

Bahá'ís believes there is symbolism in the Báb sending to Báhá'u'llah not only all of his remaining writings, but his seals and his pens, literally handing over the instruments of revelation, along with the pentacle tablet written in his own hand confirming Bahá'u'lláh's station.

The Báb's Will & Testament, which was unambiguously directed to Subh-i-Azal, makes it clear that he would not be the One promised by the Báb:

"We order you to obey Him Whom God Shall Make Manifest. He will verily appear amongst this people with a sublime reign in the final resurrection. Verily we are all servants and kneel down before Him. He shall carry out whatever He wishes, with permission from His Lord. He shall not be questioned for his actions. However, all others are responsible for everything they do." [verses 27-29]

[edit] Bayani view of the split

Azalis rejected the divine claims of Bahá'u'lláh, arguing that the world must first accept the laws of the Bábí before He Whom God Shall Make Manifest can appear.[24]

[edit] After the split

The majority of the Bábís ultimately followed Bahá'u'lláh, hence the name "Bahá'í". See Bahá'í Faith.

Scholars and Bahá'ís refer to the followers of Subh-i-Azal as "Azalis", though they refer to themselves as Bayanis, after the Bayan, the Báb's most holy book. Britannica Concise estimates that currently there are no more than a few thousand Azalis.[25]

Bahá'í sources report that 11 of the 18 "witnesses" appointed by Subh-i-Azal to oversee the community became Bahá'ís, as well as his son. They also report that the appointed successor of Subh-i-Azal, Mirza Hadiy-i-Dawlat-Abadi, later recanted his faith in the Báb[26]

The practice of Taqiyya (Dissimulation, or concealing one's beliefs) was widespread among Azalis.[5] the practice of taqiyya led some to actually alter and falsify Bábí teachings and history.[5] This compromised their campaign against Bahá'u'lláh. One contemporary historian has concluded:

"Bahaullah clearly announced that the recognition of the manifestation of God and ‘steadfastness’ [in] His Cause is more important than observing any of the other teachings. Gradual abandonment of taqiyyah amongst the Baha’is was one of the distinguishing feature[s] of the new religion from the Babi era. After this time the practice of taqiyyah became unofficially superseded.
"In contrast the Azali Babis glorified taqiyyah in their literature. Taqiyyah was considered a virtue and classified into various levels of concealment. Prominent Azali leaders openly recanted their faith and even abused Bab and Azal in the process. The extent of taqiyyah in their words and actions caused Mirza Abu’l-Fadl to question Edward Browne’s method of portraying of Azali Babis. Taqiyyah became one of the distinguishing features of the Azali-Bahai split."[5]

[edit] Notes

  1. ^ a b c Manuchehri (2004) [1]
  2. ^ a b Browne (1893) pp. 426 & 426a
  3. ^ Balyuzi (1970) pp. 38, 42.
  4. ^ Browne (1897) JRAS, p. 763
  5. ^ a b c d e Manuchehri (1999) [2]
  6. ^ Balyuzi (1970) p. 70
  7. ^ For example, the problems with the version of the Nuqtatu'l-Kaf translated and published in 1910 by E.G. Browne are noted by MacEoin (MacEoin, D. (1986). "Hierarchy, Authority and Eschatology in Early Bábí Thought". In Iran: Studies in Bábí and Bahá'í History Vol. 3: pp. 106-107. ), and addressed by Balyuzi (1970, pp. 70-88) and Cole (Cole, J. (August 1998). "Nuqtat al-Kaf and the Babi Chronicle Traditions". Research Notes in Shaykhi, Babi and Baha'i Studies Vol. 2 (No. 6): pp. 106-107. ) who notes that material on Mirza Yahya was likely added to that manuscript in 1864.
  8. ^ Browne, E.G. (1918). Materials for the Study of the Babi Religion, p.16. 
  9. ^ Cole, J.R.I. (2002). "Baha'u'llah's Surah of God: Text, Translation, Commentary". Translations of Shaykhi, Babi and Baha'i Texts Vol. 6 (No. 1). 
  10. ^ Mirza Aqa Khan Kirmani made this claim later in his Hasht-Bihisht. This book is abstracted in part by E.G. Browne in "Note W" of his translation of A Traveller's Narrative, (Browne, E.G. (1891). A Traveller's Narrative, An epitome of Bábí and Bahá'í history to A.D. 1898, p. 359. ). However, due to the practice of Taqiyya (Dissimulation) among Azalis and contemporary historians recognize that: "The Azali Babis and in particular Mirza Aqa Khan Kirmani and Shaykh Ahmad Ruhi showed little hesitation in alteration and falsification of Babi teachings and history in their works." Manuchehri (1999)
  11. ^ Browne (1918) p. 17
  12. ^ Salmání (1982) p. 51
  13. ^ Browne (1918) p. 18. & Salmání (1982) pp. 94-95
  14. ^ Shoghi Effendi (1944) p. 90
  15. ^ Abdu'l-Bahá (1886) p. 55
  16. ^ Taherzadeh (1984) pp. 24 & 56 & Taherzadeh (1987) pp. 236 & 444
  17. ^ Browne (1891) p. 370 & Browne (1918) p. 45
  18. ^ Shoghi Effendi (1944) p. 138
  19. ^ Supplementary to the Persian Bayan by Subh-i-Azal. bayanic.com. Retrieved on 2006-10-18.
  20. ^ Shoghi Effendi (1944) p. 29
  21. ^ Taherzadeh (1972) p. 53
  22. ^ a b Walbridge (1997) [3]
  23. ^ Letter from `Abdu'l-Karim Qazvini to Sayyid Javad Karbala'i, c. August 1851, translated by Cole (1997) [4]. `Abdu'l-Karim Qazvini was one of The Báb's secretaries, and his primary contact with the Bábí's in Tehran.
  24. ^ Azali. Encyclopædia Britannica. Retrieved on 2006-10-17.
  25. ^ Azali. Britannica Concise. Retrieved on 2006-10-17.
  26. ^ Shoghi Effendi (1944) p. 233 & Momen (1991) pp. 99

[edit] References

  • Balyuzi, Hasan (2000). Bahá'u'lláh, King of Glory, Paperback, Oxford, UK: George Ronald. ISBN 0853983283. 
  • Balyuzi, Hasan (1970). Edward Granville Browne and the Bahá'í Faith. Oxford, UK: George Ronald. ISBN 0853980233. 
  • Momen, Moojan (1991). "The Cyprus Exiles". Bahá'í Studies Bulletin V. 6 (No. 1). 
  • Taherzadeh, Adib (1972). The Covenant of Bahá'u'lláh. Oxford, UK: George Ronald. ISBN 0853983445. 
  • Taherzadeh, Adib (1984). The Revelation of Bahá'u'lláh, Volume 3: `Akka, The Early Years 1868-77. Oxford, UK: George Ronald. ISBN 0853981442. 
  • Taherzadeh, Adib (1987). The Revelation of Bahá'u'lláh, Volume 4: Mazra'ih & Bahji 1877-92. Oxford, UK: George Ronald. ISBN 0853982708. 

[edit] External links

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