Bahāʾullāh

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Baha'u'llah, 1868
The Shrine of Baha'ullah near Acre , Israel
Bahāʾullāh's way of exile

Bahāʾullāh ( Arabic بهاء الله, DMG Bahāʾ Allāh  'Glory of God' - also translated as 'Splendor of God' or 'Splendor of God' - Bahai transcription Bahá'u'lláh , * November 12, 1817 in Tehran , Persia ; † May 29, 1892 in Akkon , Ottoman Empire ) is the religious honorary title of Mirza Husain-ʿAli Nuri ( Persian میرزا حسینعلی نوری, DMG Mirza Husain-'Alī Nouri , Prince Husain Ali-off Only '), the religious leaders of Bahaitums .

Life

Iran (1817-1853)

"Mirza Bozorg", the father of Bahāʾullāh
The Bahāʾullāhs Persian passport
Tehran at the time of Bahāʾullāh's capture in 1852

Bahāʾullāh was born according to Gregorian calendar on November 12, 1817 as the son of the respected state official and landowner Mirza Abbas Nuri and his second wife Khadijah. The Bahāʾullāhs family from Nur in the province of Māzandarān belonged to the Persian administrative elite. Your ancestors went to some hagiographies on Yazdegerd III. back. Bahai also see Bahāʾullāh as a descendant of Abraham , Jesse and Zarathustra . In 1835 his father was forced out of all his public offices by a political opponent and brought to the brink of ruin, Bahāʾullāh himself refused all public office. On the other hand, he already showed great religious and mystical interest as a teenager and was considered just, caring and intelligent in his environment. In October 1835 he married his first wife Asiyih in Tehran and in 1849 his second wife Fatimih in Baghdad. Due to his social commitment and his distance to the pomp of the upper class, he was soon known as the "father of the poor".

In 1844 he became Babi and immediately proclaimed the young religion to his relatives, the residents of his home province and later also in Tehran. He quickly became one of the most important personalities of Babism and one of its most important advocates and defenders in the Persian upper class. In June and July 1848 Bahāʾullāh was the host and one of the leading figures of the Badashht Conference, from which he was named Baha ( Arabic بهاء bahā ''  glory ') was known. Within the movement he took a pacifist - progressive stance. In the following years there were repeated riots against the Babi. When the Bab himself wasfinally executed on July 9, 1850, his secretary forwardedthe Bab's documents, seals and writing utensils to Bahāʾullāh. In June 1851 Bahāʾullāh had to leave Iran at the behest of Prime Minister Amir Kabir and chose Karbala as an exile. During this time Bahāʾullāh succeeded in remotivating and organizing the dispersed exiles of the movement in Iraq (then part of the Ottoman Empire). After Amir Kabir fell out of favor, Bahāʾullāh was able to return to Iran in May 1852. As a result of anunsuccessful attempton August 14, 1852 by two fanatical Babi as revenge for the execution of the Bab on the monarch Nāser ad-Din Shah , the latter unleashed pogroms against the Babi throughout Iran, even though the perpetrators were individual; among them there were around 20,000 victims among the Babi. Bahāʾullāh himself was incarcerated in Tehran without evidence or trial.

Vocation experience

Bahāʾullāh claimed to have received his first revelation and calling as a founder of religion in the Siyah Chal . He later describes this event in different ways. It is possible that it was a series of events. In Lawh-i-Ibn-i-Dhi'b ("the letter to the son of the wolf ") Baha'ullah describes that "one night in a dream ... from all sides ... [sublime] words [were]". In the Suratu'l-Haykal ("the sura of the temple") he describes that a heavenly virgin appeared to him and announced his mission to him. In the same work, in a part which he wrote as a letter to Nāser ad-Dīn Shah , he writes that “the winds of the Almighty” gave him “knowledge of all that was”.

Baghdad (1853–1863)

First period in Baghdad (1853-1854)

Due to his high social standing, the influence of the Russian ambassador for Bahāʾullāh and his apparent innocence, an unfounded permanent imprisonment or even execution of Bahāʾullāh could not be enforced, and he was allowed to leave the dungeon. Together with his family and some other Babi , he had to leave Persia and his property was expropriated. Bahāʾullāh chose Baghdad as his exile ; he turned down an offer from the Russian Empire .

On January 12, 1853, Bahāʾullāh left Tehran with his family and some relatives and arrived in Baghdad on April 8th after a difficult and hard march. Mirza Yahya Nuri , better known as Subh-e Azal ("Morning of Eternity"), a half-brother of Bahāʾullāh who became Babi through him, arrived in Baghdad a few months later. He, too, had an important position within the Babi community. Although the Bab had left documents, seals and writing materials behind Baha'ullah, surprisingly Subh-e Azal and not Bahāʾullāh was formally installed as his successor as head of the community and, at least at the beginning, also regarded as this by the Babi . Bahāʾullāh recommended Subh-e Azal , since he was not exiled, to return to Persia and lead the much larger Babi community there, which Subh-e Azal refused.

The teaching of Bab was pervaded by the expectation of the imminent arrival of the messianic figure of Man Yozheroh Allah ("He whom God will reveal"). Bahāʾullāh later publicly declared that he was that figure. For the time being, he did not make this claim public. He tried to rebuild the demoralized and divided Babi community, which was under the poor leadership of the secluded Subh-e Azal . Bahāʾullāh urged the Babi to abandon any thoughts of revenge against the Persian state and the Shiite clergy and instead concentrate on following the ethical guidelines of the Bab . With many of the leading figures gathered in Baghdad, the city soon developed into an important destination for many Babi . Soon the community tended to rally around Bahāʾullāh and see him as the actual head, whereupon Subh-e Azal , under the influence of Sayyid Muhammad Isfahani , circulated various slanders against him.

As a hermit in Kurdistan (1854-1856)

Disappointed and fearing that his presence might split the Babi community, he left Baghdad on April 10, 1854. For the next two years he stayed near the city of Sulaimaniyya , 300 kilometers to the north , which belongs to the Kurdish part of Iraq , on. He did not inform the community in Baghdad of this. There he lived as an ascetic dervish under the name Darvish Muhammad-i-Irani in a cave in the mountains of Kurdistan . He only visited the city to go to the local bath and get food. The local Naqschbandīya - Tarīqa became aware of Bahāʾullāh and sought contact with him. Bahāʾullāh wrote some Sufi works and gave lessons in the center of the order.

The Babi congregation in Baghdad fell into disrepair in the meantime, Subh-e Azal lost control of the congregation almost completely and it split into many smaller groups. Mirza Musa , the brother of Bahāʾullāh, and ʿAbdul -Baha ' , Bahāʾullāh's eldest son, found Bahāʾullāh by inspiration and sent two Babi to convince him to return to Baghdad to help the community. Bahāʾullāh initially refused this request because of his bad experiences in Baghdad and because of the well-meaning people in Sulaimaniyya . Only when the ambassadors remarked that they would definitely not leave him again and that many other Babi would follow them, did he give in and agree. In the Kitab-i-Iqan (“the book of certainty ”) Bahāʾullāh explains that he “[thought] of no return ... until the hour when the call came from the mystical well to [him] who commanded [him] to return". On March 19, 1856, he finally returned to Baghdad.

Second period in Baghdad (1856–1863)

Baghdad and Tigris in the 19th century

Bahāʾullāh lived in Baghdad from 1856 to 1863. Upon his arrival, Bahāʾullāh found the Babi community of Baghdad in very poor condition. Bahāʾullāh began to rebuild the church and reunite the various groups. He received many visitors, including some of the people who had met him in Sulaimaniyya . Bahāʾullāh's reputation among the population of Baghdad grew and the Babi began to see him as the head of the community, even if he still did not reveal his claim. Although the community was very poor, spiritual life soon flourished again, making Baghdad a popular destination for the Babi of Persia again.

As the Babi community under Bahāʾullāh regained strength, Bahāʾullāh soon found himself confronted with resolute opponents. Subh-e Azal , under the influence of Sayyid Muhammad Isfahani , continued to rail against Bahāʾullāh. Mullah Abdu'l-Husayn Tihrani , a Shiite cleric from Persia, tried to turn the public against Bahāʾullāh. Mirza Buzurg Khan Qazvini , who became Persian consul in Baghdad in 1860, joined him in these efforts. However, since these were unsuccessful, they tried to have Bahāʾullāh murdered; However, according to their own admission, the persons commissioned were no longer able to carry out the attack at the moment of the attack.

In July 1861 Molla Abdu'l-Husayn Tihrani succeeded in persuading a meeting of Shiite clerics in Al-Kazimiyya to proclaim jihad against the Babi and Bahāʾullāh. However, there was only one major attack on the Babi, which Bahāʾullāh was able to avert nonviolently. Efforts to incite further violence against the Babi have failed. The Ottoman governor was angry about the actions of the Persians in the Ottoman Empire and made it clear that such operations were not allowed. Now Mirza Buzurg Khan Qazvini put pressure on the governor to surrender the Babi , almost all of whom had Persian citizenship. On Bahāʾullāh's recommendation, all the Babi in Baghdad applied for Ottoman citizenship in order not to be extradited. The governor agreed and about 120  Babi were given Ottoman papers.

Molla Abdu'l-Husayn Tihrani and Mirza Buzurg Khan Qazvini sent Nāser ad-Dīn Shah and Musbiru'd-Dawlih , Persia's ambassador to the Ottoman Empire, reports on the alleged danger posed by Bahāʾullāh and the Babi in Baghdad. However, the reports contained massive misrepresentations. Apparently these reports worried Nāser ad-Dīn Shah and the Persian government so much that they tried to persuade the Ottoman government to either extradite Bahāʾullāh or move them away from the Persian-Ottoman border. After the death of Abdülmecid I and the accession of Abdülaziz to the throne , the Persian government asked Musbiru'd-Dawlih again with a request. This was ultimately successful: On March 24th, Bahāʾullāh received an invitation to Constantinople (today's Istanbul), the capital of the Ottoman Empire. Such an invitation was to be understood as an order from the government, which Baha'ullah obeyed but asked for a month's respite, which he was granted. The news caused unrest in the Babi community, but also concern among the population.

Annunciation in the Ridvan Garden

The former Ridvan Garden near Baghdad in what is now Iraq

Before leaving, Baha'ullah informed a small group of his followers that he was the messianic figure of Man Yozheroh Allah ("He whom God will reveal") announced by the Bab . He performed this proclamation in the garden of Ridvan ("Paradise") on the Tigris River , which the governor of Baghdad, Najib Pasha , made available to him. On April 22, 1863 Bahāʾullāh moved into the garden, where he stayed twelve more days and received various guests from Baghdad who wanted to say goodbye to him. On the ninth day, Bahāʾullāh's family entered the garden and he preached three messages to a small circle of Babi . He forbade holy war , declared that he was the " manifestation of God " for this age , and that the greatest " name of God " Allah'u'Abha was proclaimed with his declaration. On the twelfth day, May 3, 1863, Bahāʾullāh and his followers left the garden and set off with them on a trip to Istanbul (then Constantinople). These twelve days are celebrated by the Baha'i today as their highest festival ( Ridvan , April 21 to May 2).

Istanbul and Edirne (1863–1868)

Istanbul (1863)

Istanbul in the 19th century

Baha'ullah, his family and a small number of Baha'i followed the instruction and left for Istanbul on the 12th day of Ridvan, May 3, 1863 . The arduous journey first took a caravan north via Mosul to Samsun on the Black Sea , from where the journey was continued by ship to Istanbul, where the group finally arrived on August 16, 1863.

Bahāʾullāh was received and accommodated by officials of the Ottoman Empire, he was ready to answer any questions but refused to establish political ties. During the stay Baha'ullah visited some important religious places of Islam. Probably because of a campaign by the Persian ambassador Mushiru'd-Dawlih , he and his followers were banished to Edirne (Adrianople) after only three months . Peaceful resistance to this was prevented by Subh-e Azal's separatism , which had secretly followed the caravan.

Edirne (1863–1868)

ʿAbdul-Baha 'in Edirne with some followers of Baha'u'llah
Some family members of Baha'u'llah in Edirne in 1868

In December 1863, Baha'u'llah's group finally traveled to Edirne. They stayed there for four and a half years.

In response to the preaching of Baha'ullah, Subh-e proclaimed Azal, who prophesied to be from the Bab. This led to a rupture in the Babi community. The vast majority of the Babi recognized Bahāʾullāh as "those whom God will reveal". A few Babi followed Subh-e Azal and were called Azali. The followers of Baha'ullah then referred to themselves as Bahai.

As a result of this conflict, Subh-e Azal tried several times to murder Baha'ullah or to commission the murder of Bahāʾullāhs. The attempted murder failed; however, Bahāʾullāh was badly poisoned and suffered the rest of his life from the consequences.

Also in Edirne, Bahāʾullāh wrote his letters to the contemporary rulers of the world. On the one hand, these were general letters to all rulers and, on the other hand, letters addressed to specific people or groups. Among the rulers were for example:

Palestine (1868-1892)

Acre (1868–1877)

The fortress in Akkon where Bahāʾullāh was imprisoned

The Ottoman government finally took the dispute between the groups as an opportunity to banish both groups separately. The Azali were banished to Famagusta in Cyprus and the Baha'i to Acre in Palestine . Without warning, the house of Bahāhsullāh was surrounded by soldiers and all Baha'i were ordered to prepare for deportation to the Akkon penal colony. They left Edirne on August 12, 1868 and reached Gallipoli after five days . On the way Bahāʾullāh wrote the Suriy-i-Rais , which was addressed to the Grand Vizier of the Ottoman Empire Mehmed Emin Ali Pasha (1815–1871) and relentlessly exposes his abuse of power. On August 21, they went from there to Alexandria on a steamer that stopped in Smyrna for two days . There they were shipped to another steamer, which arrived in Haifa after brief stops in Port Said and Tel Aviv-Jaffa . They were taken to Acre by sailing ship and disembarked on August 31, 1868.

In the early years, the detention conditions were very strict and they were not allowed to have contact with other inmates. Shortly after his incarceration in Akkon Prison , Bahāʾullāh wrote the Lawh-i-Rais, which also contains passages addressed to Mehmed Emin Ali Pasha that sharply rebuke the minister. Shortly after the death of the former minister of the Ottoman Empire, Mehmed Fuad Pasha , in 1869, Bahāʾullāh wrote the Lawh-i-Fuad, which alludes to his intrigues, describes the spiritual consequences of the abuse of power and the impending overthrow of Mehmed Emin Ali Pasha as well as the Sultan himself. Their dramatic fulfillment contributed much to the reputation of Baha'ullah. In addition, Bahāʾullāh wrote, among other things, the letters to Pope Pius IX. , to Tsar Alexander II, to Queen Victoria, a second letter to Napoléon III. as well as the holiest book , the Kitab-i-Aqdas .

After some time, Baha'ullah won the trust of the officials and the population, so that the conditions of detention were relaxed after the death of Sultan Abd ul Aziz. Baha'ullah was now entitled to visit places near Accon. From 1877 to 1879 Baha'ullah lived in Mazra'a ( Arabic المزرعة, "Farm"), a small town a few kilometers north of Akkon.

Mazra'ih (1877–1879)

Baha'ullah's house in Mazra'ih

The house, about six kilometers north of Acre, which once belonged to the governor of Acre (Abdullah Pasha), was rented by 'Abdul-Baha' and prepared for Baha'ullah. The then mufti of Akkon had to kneel to implore Bahāʾullāh repeatedly until he, who was a prisoner by name (because the orders of Sultan Abd ul Aziz were never revoked), finally consented and moved there in June 1877. However, 'Abdul-Baha', his mother and sister stayed behind in Acre. 'Abdul-Baha' took care of the affairs of the community there, shielding his father from these activities, so that he could devote his time to meeting his followers and writing down his works.

Bahji (1879-1892)

Bahāʾullāh's house in Bahji

Baha'ullah spent the last years of his life from 1879 to 1892 in the Bahji country house, north of Acre. Although he and his family could live outside the prison walls here, they were still officially prisoners of the Ottoman Empire. Bahāʾullāh never left the area around Acre. However, he was able to receive some visitors. During this time he wrote, among other things, the letter to the son of the wolf .

Bahāʾullāh died on May 29, 1892. He was buried in a shrine next to the Bahji country house. Today this shrine of Baha'ullah is for the Baha'i their most important pilgrimage destination and the direction of prayer ( Qiblih ) for their daily compulsory prayer.

Baha'u'llah as the Promised One of Other Religions

Baha'ullah declared that he was the promised one of the great religions and that it was his job to initiate the fulfillment of numerous messianic prophecies. According to Bahāʾullāh, these prophecies are to be understood symbolically. For the Baha'i, Baha'ullah is, for example, the "Lord of Hosts" prophesied by Isaiah , the " Tenth Avatar " of Hinduism , the " Maitreya " of Buddhism , the " Second Coming of Christ in the glory of the Father " ( Mt 16:27  EU , Mk 8.38  EU and Lk 9.26  EU ) of Christianity , the “ great proclamation ” (Koran 38:67; 78: 2) of Islam or the “Shah Bahram” of Zoroastrianism .

Succession

In his will, the Book of the Covenant , Bahāʾullāh named his eldest son 'Abdul-Baha' as his successor. For the Baha'i, 'Abdul-Baha' is the perfect example of the lived teachings of his father and also the interpreter of the Holy Scriptures authorized by him .

Teaching

Shoghi Effendi summarized the core of the teaching of Baha'ullah as follows:

“The independent search for truth freed from superstition and tradition; the unity of the whole human race - the main doctrine and guiding principle of faith -; the fundamental unity of all religions; strict rejection of any prejudice, whether religious, racial, social or ethnic; the indispensable harmony of religion and science; Equality for man and woman, the two wings with which the bird of humanity can soar; the introduction of compulsory schooling; the adoption of a universal auxiliary language; the elimination of the extremes of wealth and poverty; the establishment of a world tribunal to settle disputes among peoples; the recognition as worship of any work done in the spirit of service; the glorification of justice as the ruling principle in human society and religion as the bulwark for the protection of all people and peoples; the establishment of a lasting universal peace as the most exalted goal for all humanity. "

- Shoghi Effendi : God passes , 19: 7

Unity of God

According to the teachings of Bahāʾullāh, there is only one God who reveals Himself in recurring manifestations . The Baha'i religion thus follows Abrahamic monotheism . Bahāʾullāh teaches that the essence of God remains hidden from people, but that they can still recognize him by his properties, which are revealed through his creation and his prophets. According to the teachings of Bahāʾullāh, divine creation came about out of his love alone and, like his existence, is eternal.

Unity of religions

Bahāʾullāh calls on his followers: " Commune with the followers of all religions in a spirit of benevolence and brotherhood." To allow or resolve conflicts on religious grounds is rejected because the aim of all religion is to "secure the welfare of the human race, to promote his unity and to cultivate the spirit of love and solidarity among people ” and it must “ not become a source of disunity and discord, hatred and enmity ” . Baha'ullah therefore exhorts his followers to maintain a good relationship with other religions, since God should be seen as the “Lord of all religions” .

Unity of humanity

Bahāʾullāh taught that of all living beings, man is closest to his Creator because he has free will , understanding, reason and an immortal soul . Virtues such as charity , justice, truthfulness, friendliness, gratitude, trustworthiness, trust in God , humility and patience are considered to be important spiritual qualities. On the other hand, lifestyles such as self-mortification , "hermit and hard asceticism " and a hedonistic life in abundance are rejected . Baha'u'llah recommends keeping “the right proportion” and describes “service to the whole human race” as the criterion of true humanity.

Fonts

Bahāʾullāh's writings are numerous, in book form they would comprise around 100 volumes, but only a few were written as books (kitāb). He wrote most of his works as "tables" (lawh). In the Bahai World Center , around 7,000 of a total of 15,000 of its tablets have been viewed and archived to date; work on this is still ongoing.

It is estimated that around 60% of his writings are in Arabic and 40% in Persian . In Arabic he used an often innovative and eloquent style . He woven Arabic words into his Persian works, which makes the texts powerful in language, but difficult to understand for someone without any knowledge of Arabic. However, he has also written works in “pure” Persian. In their original language they have a melodic sound, which is why they are often recited by means of singing.

Dealing with pictorial representations

According to Baha'i theology, the essence of a manifestation of God cannot be represented. In order to prevent inappropriately worshiping images, images of the religious founders are refrained from. Bahāʾullāh's images and photographs are not distributed by the Baha'i community. To get an idea of ​​how Bahāʾullāh affected other people, the following description from a Western visitor is helpful:

“In the corner where the divan met the wall, sat a majestic, venerable figure with the headgear that dervishes call it Táj (but of unusual height and shape), and around its lower part a small white turban was. I can never forget the face into which I now looked, although I am unable to describe it. These piercing eyes seemed to read from the bottom of the soul. Power and dignity lay over those broad eyebrows; the deep wrinkles on his forehead and face betrayed an age that his deep black hair and abundant beard, flowing down to the middle of his body, seemed to give the lie. Needless to say, in whose presence I was standing when I bowed to Him Who is the goal of an adoration and love for which kings could envy Him and for whom emperors long in vain. "

- Edward Granville Browne

Individual evidence

  1. ↑ Corresponds to the 2nd Muharram 1233 according to the then customary Islamic calendar. The twin festivals of the birth of the Báb (born 1st Muharram 1235, corresponding to October 20, 1819) and the birth of Bahāʾullāh are regarded as belonging together and the celebrations for the birthday are celebrated on the first and second days after the eighth new moon after Naw-Rúz. The dates are determined using astronomical tables with Tehran as a reference point and, according to Gregorian calendar, fall on a day from mid-October to mid-November. The dates for the remaining Baha'i holidays are set according to the solar calendar.
  2. ↑ In one of his letters Bahāʾullāh reports on a puppet show about the pomp of a royal court, which he had seen in his childhood and sums it up: “Since that day, all the jewelry in the world appeared to me as in this play. [...] Man has to walk through the short span of his life honestly and fairly. […] In the eyes of the discerning, all these conflicts, quarrels and boastful vanities are forever like childish games and pastimes. […] If you judge righteously and observe the quarrel and goings-on in this transitory world with a clear view, you will readily admit that it resembles the puppet show that We have described. ”(Baha'u'llah: Claim and Annunciation . Bahá 'í Verlag, Hofheim 2007, ISBN 978-3-87037-419-8 , 3: 16-18, pp. 187-188 . )
  3. ^ Peter Smith: An Introduction to the Baha'i Faith . Cambridge University Press, Cambridge 2008, ISBN 0-521-86251-5 , pp. 16 .
  4. ↑ Momen, Moojan: Baha'u'llah. A Short Biography . Oneworld Publications, Oxford 2007, ISBN 978-1-85168-469-4 , pp. 31-33 .
  5. ↑ Baha'u'llah: Letter to the son of the wolf . Bahá'í-Verlag, Frankfurt am Main 1988, ISBN 3-87037-207-9 . Verse 1:35
  6. ↑ Baha'u'llah: Claim and Annunciation. Letters from Adrianople and Akká . Bahá'í-Verlag, Hofheim 2007, ISBN 978-3-87037-419-8 . Verses 6-7
  7. ↑ Baha'u'llah: Claim and Annunciation. Letters from Adrianople and Akká . Bahá'í-Verlag, Hofheim 2007, ISBN 978-3-87037-419-8 . Verse 192
  8. ↑ Momen, Moojan: Baha'u'llah. A Short Biography . Oneworld Publications, Oxford 2007, ISBN 978-1-85168-469-4 , pp. 33 .
  9. ↑ a b c d e f g h i j k l m n o p q r s Cole, Juan, BAHÁ-ALLÁH MÍRZA HOSAYN-ALI NÚRÍ . Encyclopædia Iranica
  10. ↑ Momen, Moojan: Baha'u'llah. A Short Biography . Oneworld Publications, Oxford 2007, ISBN 978-1-85168-469-4 , pp. 23 .
  11. ↑ Momen, Moojan: Baha'u'llah. A Short Biography . Oneworld Publications, Oxford 2007, ISBN 978-1-85168-469-4 , pp. 33-36 .
  12. ↑ Momen, Moojan: Baha'u'llah. A Short Biography . Oneworld Publications, Oxford 2007, ISBN 978-1-85168-469-4 , pp. 36-38 .
  13. ↑ Momen, Moojan: Baha'u'llah. A Short Biography . Oneworld Publications, Oxford 2007, ISBN 978-1-85168-469-4 , pp. 38-40 .
  14. ↑ Baha'u'llah: The Book of Certainty. Kitáb-i-Íqán . Bahá'í-Verlag, Hofheim 2004, ISBN 3-87037-362-8 . Verse 2: 177/278
  15. ↑ Momen, Moojan: Baha'u'llah. A Short Biography . Oneworld Publications, Oxford 2007, ISBN 978-1-85168-469-4 , pp. 41-42 .
  16. ↑ Momen, Moojan: Baha'u'llah. A Short Biography . Oneworld Publications, Oxford 2007, ISBN 978-1-85168-469-4 , pp. 42-46 .
  17. ↑ Momen, Moojan: Baha'u'llah. A Short Biography . Oneworld Publications, Oxford 2007, ISBN 978-1-85168-469-4 , pp. 47-53 .
  18. ↑ Momen, Moojan: Baha'u'llah. A Short Biography . Oneworld Publications, Oxford 2007, ISBN 978-1-85168-469-4 , pp. 53-58 .
  19. ↑ Momen, Moojan: Baha'u'llah. A Short Biography . Oneworld Publications, Oxford 2007, ISBN 978-1-85168-469-4 , pp. 58-60 .
  20. ↑ a b Momen, Moojan: Baha'u'llah. A Short Biography . Oneworld Publications, Oxford 2007, ISBN 978-1-85168-469-4 , pp. 60-65 .
  21. ↑ Momen, Moojan: Baha'u'llah. A Short Biography . Oneworld Publications, Oxford 2007, ISBN 978-1-85168-469-4 , pp. 65-68 .
  22. ^ Peter Smith: An Introduction to the Baha'i Faith . Cambridge University Press, Cambridge 2008, ISBN 0-521-86251-5 , pp. 28-29 .
  23. ^ Peter Smith: An Introduction to the Baha'i Faith . Cambridge University Press, Cambridge 2008, ISBN 0-521-86251-5 , pp. 26 ( online ).
  24. ^ Peter Smith: An Introduction to the Baha'i Faith . Cambridge University Press, Cambridge 2008, ISBN 0-521-86251-5 , pp. 27-28 ( online ).
  25. ↑ Christopher Buck: Studies in Modern Religions, Religious Movements and the Bābī-Bahā'ī Faiths . Ed .: Brill. Boston 2004, ISBN 90-04-13904-4 , The eschatology of Globalization: The multiple-messiahship of Bahā'u'llāh revisited, pp. 143-178 .
  26. ↑ Alessandro Bausani : Encyclopædia Iranica . 1989, 'Abd-al-Bahā': Life and work.
  27. ^ Moojan Momen: Holy People of the World: A Cross-cultural Encyclopedia . ABC-CLIO, Santa Barbara, California, USA 2004, ISBN 1-57607-355-6 , Baha'i Faith and Holy People, pp. 97-98 .
  28. ↑ Shoghi Effendi: God is passing . Bahá'í-Verlag, Hofheim 2001, 19: 7.
  29. ↑ Peter Antes: The religions of the present . 1st edition. Beck, Munich 2006.
  30. ↑ Baha'u'llah: Gleaning . Bahá'í-Verlag, Hofheim 2003, ISBN 3-87037-406-3 . Verse 43: 6
  31. ↑ a b Baha'u'llah, Shoghi Effendi: harvest of grain. A selection from the writings of Baha'u'llah, compiled and translated into English by Shoghi Effendi . 5th edition. Bahá'í-Verlag, Hofheim 2003, ISBN 3-87037-379-2 . Verse 110
  32. ↑ Baha'u'llah: Kitab-i-Aqdas. The holiest book . Bahá'í-Verlag, Hofheim 2000, ISBN 3-87037-379-2 . Chapter 31
  33. ↑ Baha'u'llah: Kitab-i-Aqdas. The holiest book . Bahá'í-Verlag, Hofheim 2000, ISBN 3-87037-379-2 . Chapter 36
  34. ↑ Theological Real Encyclopedia, Study Edition Part 1, Volume V , Walter de Gruyter, Berlin / New York 1993, ISBN 3-11-013898-0 , p. 122.
  35. ↑ Baha'u'llah: Kitab-i-Aqdas. The holiest book . Bahá'í-Verlag, Hofheim 2000, ISBN 3-87037-379-2 . Note 61
  36. ↑ Baha'u'llah, Shoghi Effendi: Gleaning. A selection from the writings of Baha'ullah, compiled and translated into English by Shoghi Effendi . 5th edition. Bahá'í-Verlag, Hofheim 2003, ISBN 3-87037-379-2 . Verse 117
  37. ↑ cf. Manfred Hutter : Handbook Bahai, p. 88
  38. ↑ Momen, Moojan: Baha'u'llah. A Short Biography . Oneworld Publications, Oxford 2007, ISBN 978-1-85168-469-4 , pp. 156 .
  39. ↑ cf. Manfred Hutter: From the Word of Revelation to Holy Scripture. Approaches to the literature of Bahāʾullāh, in: Publication series of the Society for Bahá'í Studies 8, pages 63–76
  40. ↑ Momen, Moojan: Baha'u'llah. A Short Biography . Oneworld Publications, Oxford 2007, ISBN 978-1-85168-469-4 , pp. 156-157 .
  41. ↑ John Esslemont : Baha'u'llah and the New Age . 8th edition. Baha'i-Verlag, Hofheim 1986, ISBN 3-87037-184-6 .

literature

About Baha'ullah

Monographs
items

From Baha'ullah in German

The year and title refer to the edition of the current German translation, not to the year of origin or the first publication. Only editions are named that were either written by Baha'u'llah or were only compiled from his texts. Compilations that contain other authors are not included.

  • Letter to the son of the wolf . Verlag der Weltreligionen, Frankfurt am Main 2010, ISBN 978-3-458-70029-6 ( table of contents - Persian: Lawḥ-i-Ibn-i-Dhi'b . Translated by Armin Eschraghi).
  • Gems of divine secrets . Bahá'í-Verlag, Hofheim 2007, ISBN 978-3-87037-420-4 (Arabic: Javáhiru'l-Asrár .).
  • Claim and Annunciation . Letters from Edirne and ' Akka . Bahá'í-Verlag, Hofheim 2007, ISBN 978-3-87037-419-8 (Arabic, Persian: contains Súratu'l-Haykal, Suratu'r-Ra'ís, Lawḥ-i-Ra'ís, Lawḥ Fu ' ád, Surat'ul-Muluk .).
  • Hidden words . Bahá'í-Verlag, Hofheim 2004, ISBN 3-87037-418-7 (Arabic, Persian: Kalimát-i-Maknúnih .).
  • The book of certainty . Bahá'í-Verlag, Hofheim 2000, ISBN 3-87037-340-7 (Persian: Kitáb-i-Íqán .).
  • The Kitáb-i-Aqdas . The holiest book . Bahá'í-Verlag, Hofheim 2000, ISBN 3-87037-339-3 (Arabic, Persian: Kitábu'l-Aqdas . Main work: Arabic; explanations: Persian).
  • Harvest . a selection from the writings of Bahá'u'lláh . Compiled and translated into English by Shoghi Effendi . Bahá'í-Verlag, Hofheim 1999, ISBN 3-87037-366-0 (Arabic, Persian: Gleanings From the Writings of Bahá'u'lláh.Arabic , Persian: the passages of Bahá'u'lláh translated by Shoghi Effendi, English: the original by Shoghi Effendi).
  • The seven valleys . The four valleys . Bahá'í-Verlag, Hofheim 1997, ISBN 3-87037-330-X (Arabic, Persian: Haft-Vádí, Chahár Vádí .).
  • Prayers and meditations . Bahá'í-Verlag, Hofheim 1992, ISBN 3-87037-248-6 (Arabic, Persian: Prayers and Meditations by Bahá'u'lláh.Arabic , Persian: the parts of Bahá'u'lláh translated by Shoghi Effendi, English : the original by Shoghi Effendi).
  • Messages from ' Akka . Revealed according to the Kitáb-i-Aqdas . Bahá'í-Verlag, Hofheim 1982, ISBN 3-87037-143-9 (Arabic, Persian: contains Lawḥ-i-Karmil, Lawḥ-i-Aqdas, Bi sh árát, Ṭarázát, Tajallíyát, Kalimát-i-Firdawsíyyih, Lawḥ -i-Dunyá, I sh ráqát, Lawḥ-i-Ḥikmat, Aṣl-i-Kullu'l- Kh ayr, Lawḥ-i-Maqṣúd, Súriy-i-Vafá, Lawḥ-i-Siyyid-i-Mihdíy-i- Dahají, Lawh-i-Burhan, Kitáb-i- ' Ahd, Lawh-i-Ard-i-BA .).

From Baha'ullah in English

The year and title refer to the edition of the current English translation. Only translations are listed that are not yet available in German.

  • Bahá'u'lláh's Tablet of the Uncompounded Reality. A Provisional Translation . In: Lights of 'Irfán . tape 11 , 2010, p. 203–222 ( Online (PDF; 300 kB) - Arabic, Persian: Lawḥ Basíṭ al-Ḥaqíqa . Translated by Moojan Momen).
  • Prayers and rituals in the Bahá'í Faith. A tablet to Jináb-i-Mullá 'Alí-Akbar fí Ardi'l-Alif . In: Lights of 'Irfán . tape 9 , 2008, p. 321–362 ( online, part 1 (PDF; 397 kB), online, part 2 (PDF; 213 kB)).
  • The Tabernacle of Unity Bahá'u'lláh's Responses to Mánikchí Ṣáḥib and Other Writings . Bahá'í World Center, Haifa 2006, ISBN 0-85398-969-9 (Persian: contains Lawḥ-i-Mánik ch í-Ṣáḥib, Lawḥ-i-Haft Pursi sh .).

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personal data
SURNAME Bahāʾullāh
ALTERNATIVE NAMES Bahá'u'lláh; Bahāʾ-Allāh; Baha-Allah; Mírzá Ḥusayn-`Alí Nuri; Mirza Husain-ʿAli Nuri
BRIEF DESCRIPTION Religious founder
DATE OF BIRTH November 12, 1817
PLACE OF BIRTH Tehran , Iran
DATE OF DEATH May 29, 1892
Place of death Acre , Ottoman Empire