نوع مقاله : علمی-پژوهشی
عنوان مقاله English
نویسندگان English
Abstract
After the execution of Sayyid Ali-Muhammad, known as the Bab, Mirza Husayn-Ali Nuri (Baha'u'llah) declared himself in 1283 AH (1866 CE) as the bearer of a new religion following the Bab's dispensation, facing opposition from the Bab's successor, Mirza Yahya Subh-i-Azal, who insisted on continuing the Babi faith. Ultimately, the two were exiled to Acre in Palestine and Famagusta in Cyprus, respectively, where they remained until the end of their lives. The Baha'is openly promoted the teachings of Baha'u'llah under his guidance, whereas the Azalis, maintaining a Muslim appearance, pursued their efforts differently. Beyond covert advocacy, they increasingly turned to political activities to oppose the Qajar regime, achieving certain successes.
This article, using a descriptive-analytical method based on documents and sources, aims to answer the question of how effectively Subh-i-Azal was able to communicate and lead his followers in Iran from Cyprus. In response, it can be stated that contrary to popular belief, Subh-i-Azal, who was of a quiet and reclusive nature, maintained continuous contact with his followers through frequent letter writing, despite being far from Iran. He was informed of events in Iran by his followers and issued commands to them. Additionally, some of his followers traveled to Cyprus to meet him, trips that were sometimes ostensibly made as part of Islamic pilgrimage due to their Muslim guise.
Keywords: Mirza Yahya Subh-i-Azal, Naser Dowlatabadi, Azalis, Iranian Constitutional Movement, Subh-i-Azal’s Pilgrims, Cyprus.
Introduction
Following the execution of Sayyid Ali-Muhammad, known as the Bab, in 1266 AH (1850 CE), leadership of the Babi community was assumed by Mirza Yahya, known as Subh-i-Azal. After an unsuccessful assassination attempt on Naser al-Din Shah Qajar by a few Babis in 1268 AH (1852 CE), and the subsequent aggressive crackdown by the Qajar government on the Babis, Subh-i-Azal fled to Baghdad where he led a clandestine life. During this period, Mirza Husayn-Ali, known as Baha'u'llah, acted as an intermediary between him and the Babis. In 1279 AH (1863 CE), the Ottoman authorities ordered prominent Babis to leave Baghdad. They first moved to Istanbul and then resided in Edirne for five years.
In 1283 AH (1867 CE), Baha'u'llah declared himself the Promised One of the Bab and the bearer of a new religion, which was met with opposition from Subh-i-Azal, who insisted on continuing the Babi teachings. The ensuing conflicts between Azalis and Baha'is led to Baha'u'llah's exile to Acre in Palestine and Subh-i-Azal's to Famagusta in Cyprus. Consequently, Subh-i-Azal became significantly distanced from his Iranian followers. During this time, the Baha'is actively promoted the Baha'i Faith under the directives of Baha'u'llah, while the Azalis, ostensibly remaining Muslim, engaged in covert advocacy and developed political alignments.
Materials and Methods
Common historical narratives portray Subh-i-Azal as a peace-loving, introverted individual who was ineffective in leading the Babis, and who was also disconnected from the Azalis. However, numerous documents and writings indicate that despite his distance from Iran, he maintained communication with his followers, who were involved in significant advocacy and political activities during the latter half of the Qajar dynasty. These writings can be categorized into groups such as the historical works of the Azalis and Baha'is, the books of Subh-i-Azal, and the correspondence between him and his followers. This article aims to explore these materials—mostly manuscripts that have not been published—to demonstrate the nature of Subh-i-Azal's leadership over the Babis.
Discussion and Results
An examination of the works of the Bab and Subh-i-Azal suggests that they had governmental plans for the Bayan religion. This government was to be led by a Babi king, in consultation with Babi scholars. During the Constitutional Revolution, Azalis reflected on the Bab's promises of triumph over enemies. Additionally, Subh-i-Azal, in his various writings, discusses the teachings of the Bab along with numerous historical insights. Some of these insights pertain to his own life, his belief in the Bab, and subsequently his conflicts with Baha'u'llah. Others examine various events that occurred in Iran, predominantly concerning the Babis, as well as other political events like the assassination of Naser al-Din Shah Qajar, the Iranian Constitutional Movement, the opposition of Mohammad Ali Shah Qajar, the views of Sheikh Fazlollah Nouri, and ultimately his execution. Numerous letters from Subh-i-Azal to his followers in Iran have also been preserved, demonstrating that he was informed about events in Iran and occasionally guided his followers. This research examines two books, "Al-Aqsa" and "Lawāḥez," which are significant because they were written during the Iranian Constitutional Movement, a movement in which followers of Subh-i-Azal played a significant role. Additionally, historical texts indicate that some Azalis secretly traveled to Cyprus to meet with Subh-i-Azal.
Conclusion
Mirza Yahya, known as Subh-i-Azal, as the successor to Sayyid Ali-Muhammad the Bab, was sent to Cyprus following the public declaration and establishment of the Baha'i Faith by Mirza Husayn-Ali Baha'u'llah. In Cyprus, he lived at a considerable distance from his followers in Iran. However, his writings during the Constitutional Revolution are part of a larger corpus indicating that, contrary to popular belief, he maintained a continuous and direct communication with his followers through letters, receiving reports and sometimes issuing commands. Some of these commands demonstrate his astuteness in leading his followers. Furthermore, some of his followers also traveled to Cyprus to meet with him. This research suggests that further investigation into the works of Subh-i-Azal and other historical documents could provide more examples and evidence, strengthening the historical conclusion that he was actively engaged with his followers despite geographical distances.
کلیدواژهها English
