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Festival of Ridván Declaration of Bahá’u’lláh; Promised One of All Ages

Festival of Ridván is the twelve day period commemorating Bahá’u’lláh’s announcement of his claim to prophethood and his departure from Baghdad in 1863, observed from  20 April  to 1 May.

The first, ninth and twelfth days of Ridván are major Bahá’í Holy days on which work should be suspended. Bahá’í administrative elections are normally held during Ridvan as well. The name derives from the Najibiyyih Garden in Baghdad where Bahá’u’lláh stayed during this period and to which he gave the name Ridván meaning  Paradise.

On the first day  small group of followers and Bahá’u’lláh made it across the Tigris River and settled at the “Najibiyyih” garden where Bahá’u’lláh stayed for twelve days accompanied by His closest followers and friends before He departed to Constantinople (Istanbul) where He was being further exiled by the Ottoman Empire.

The closest friends and followers wept after giving farewell; after all Bahá’u’lláh had spend almost two years in Baghdad where He had won the love and respect of the citizens of Baghdad for His wisdom, guidance and exemplary character.

These twelve days are known by Bahá’ís the “Festival of Ridván” and it is celebrated all over the world with the same joy and happiness as the early believers did during those 12 days.  It is during this period that Bahá’u’lláh revealed to His followers and the world that He was the promised one of God foretold in all the Holy scriptures of the past. Bahá’u’lláh states: “He Who is the Desire of all nations hath shed upon the kingdoms of the unseen and of the seen the splendor of the light of His most excellent names, and enveloped them with the radiance of the luminaries of His most gracious favors – favors which none can reckon except Him.”

This is the Day  Baha’u’llah said where all the attributes of God have been cast over the entire creation; meaning, every human being is capable by the grace of God to mold his character and manifest the most sublimes qualities and attributes such as  justice, love, compassion and generosity.

For Bahá’ís this is an special occasion to show hospitality and love to their neighbors, friends and acquaintances; as they try to follow the beautiful example and the will of their beloved Bahá’u’lláh (The Glory of God).

As we go about our daily lives we remember the words written by Bahá’u’lláh before His departure commanding all of those who have recognized Him to attract the hearts of men through the word of God.    For that reason, Bahá’ís everywhere, invite their friends and acquaintances to small gatherings where they can to explore the teachings of Bahá’u’lláh and together built communities that can progress spiritually and materially.

Four portals of community development are offered as we try to build a new civilization: children classes, the junior youth program, devotional gatherings and the study circles. These are community building programs that essentially empower individuals to affect change by actively participating in the social transformation of their communities.

About the individual Bahá’u’lláh states:  “Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom.” Hence man is this inestimable gem that only through polishing will reveal its beauty. As a protagonist he is aware of himself; as he molds his spiritual life, he shapes its surrounding environment, as both are affected one by the other, that is the meaning of “worship and service”  in the Bahá’í Faith.

We are here in this plane of existence to carry forward an ever advancing civilization that can progress materially and spiritually.  Increasing capacity at the individual and community level is a way to build an equitable and just society avoiding the pit falls of “us” and “them” or the notion of “advantage” and “disadvantage” groups or individuals.

Revealing about the greatness of this Day Bahá’u’lláh said: “Verily I say, this is the Day in which mankind can behold the Face, and hear the Voice, of the Promised One. The Call of God hath been raised, and the light of His countenance hath been lifted up upon men. It behoveth every man to blot out the trace of every idle word from the tablet of his heart, and to gaze, with an open and unbiased mind, on the signs of His Revelation, the proofs of His Mission, and the tokens of His glory”.

Festival of Ridván May 1, 2017.
Festival of Ridván May 1, 2017.

We will be celebrating this great Festival on May 1, 2017. We  invite you to join us. Please drop us a line and RSVP by April 20, 2017.

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“Bahá’u’lláh – Manifestation of God for Our Time” presentation Sunday May 21, 2017

Continuing with the same theme of raising awareness about the Bahá’í Faith and Bahá’u’lláh, Ajax Bahá’í community would like to welcome our neighbors to another event this time focusing on the person of Bahá’u’lláh. A presentation is planned as a public events on Sunday May 21 from 2-4 PM, at the Ajax Main Library (Rotary room). The program includes a short presentation and viewing of very short documentaries and then an open floor discussion and sharing of thoughts on this theme.

Bahá’u’lláh (1817-1892) taught that there is one God Who, through a series of divine teachers, has revealed His immeasurable love for humanity and His will for human spiritual progress. These teachings have been the chief civilizing force in history. While the bulk of humanity has seen these successive divine revelations as separate, irreconcilable religious systems, Bahá’u’lláh taught that, in fact, they have all served the common purpose of bringing the human race to spiritual and moral maturity. The central theme of Bahá’u’lláh‘s message is that humanity is one single race and that the day promised by all the world’s religions for its unification into one global family has come. 

 “There can be no doubt whatever that the peoples of the world, of whatever race or religion, derive their inspiration from one heavenly Source, and are the subjects of one God.”                                                                   Bahá’u’lláh

Bahá’u’lláh was born a Persian prince, heir to great wealth and a position in the court of the shah. Because of His teachings, He was stripped of his title, tortured, imprisoned, and exiled from his homeland. Tens of thousands of the earliest believers were tortured and killed for believing that God had sent a new messenger to help humanity progress to a new level of spiritual development.  

Bahá'u'lláh's Exile- From Persia to Baghdad to Akka
Bahá’u’lláh’s Exile- From Persia to Baghdad to Akka

 

The persecution and sacrifices of those thousands drew the attention of the world, invoking admiration and comment from such contemporary figures as Leo Tolstoy and Sarah Bernhardt. During the forty years of his exile and imprisonment Bahá’u’lláh wrote over 100 volumes. These works constitute the foundation of the Bahá’í scriptures and the bedrock of the Bahá’í belief system. Bahá’u’lláh was eventually imprisoned in Akka, in what is now Israel.  

“The fundamental purpose animating the Faith of God and His Religion is to safeguard the interests and promote the unity of the human race, and to foster the spirit of love and fellowship amongst men.” Bahá’u’lláh

If we study the story of the “ascent of man” as recorded in the pages of history, it becomes evident that the leading factor in human progress is the advent, from time to time, of persons who pass beyond the accepted ideas of their day and become the discoverers and revealers of truths hitherto unknown among mankind. The inventor, the pioneer, the genius, the Prophet — these are the people on whom the transformation of world primarily depends.  

In the history of science, of art, of music, we see abundant illustrations of this truth, but in no domain is the supreme importance of the great person and his message more clearly evident than in that of religion. All down the ages, whenever the spiritual life of humanity has become degenerate and their morals corrupt, that most wonderful Prophet, makes His appearance. Alone against the world, without a single human being capable of teaching, of guiding, of fully understanding Him, or of sharing His responsibility, He arises, like a seer among blind men, to proclaim His gospel of righteousness and truth.  

Amongst the Prophets some stand out with special pre-eminence. Every few centuries a great Divine Revealer — a Krishna, a Zoroaster, a Moses, a Jesus, a Muhammad — appears in the East, like a spiritual Sun, to illumine the darkened minds of men and awaken their dormant souls. Whatever our views as to the relative greatness of these religion-founders we must admit that They have been the most potent factors in the education of mankind.  

With one accord these Prophets declare that the words They utter are not from “Themselves, but are a Revelation through Them, a Divine message of which They are the bearers. Their recorded utterances abound, too, in hints and promises of a great world teacher Who will appear “in the fullness of time” to carry on Their work and bring it to fruition, One Who will establish a reign of peace and justice upon earth, and bring into one family all races, religions, nations, and tribes, that “there may be one fold and one shepherd” and that all may know and love God “from the least even unto the greatest.”  

nature_waterfall

Surely the advent of this “Educator of Mankind,” in the latter days, when He appears, must be the greatest event in human history. And the Bahá’í Movement is proclaiming to the world the glad tidings that this Educator has in fact appeared, that His Revelation has been delivered and recorded and may be studied by every earnest seeker, that the “Day of the Lord” has already dawned and the “Sun or Righteousness” arisen. Some on the mountaintops have caught sight of the Glorious Orb, but already its rays are illumining heaven and earth, and erelong it will rise above the mountains and shine with full strength on the plains and valleys too, giving life and guidance to all. Invitation Public Event May 21 2017

For further reading please go to http://www.bahai.org/beliefs/god-his-creation/revelation/manifestations-god 

 We are looking forward to seeing you at the event.

 

 

(Material referenced from various Baha’i sources)

Community Building Concept – A Baha’i Perspective Presentation April 2, 2017

All across Canada, individuals are engaged in a process to advance their spiritual, social and intellectual development and to contribute to the development of their communities.

The activities at the heart of this process are meetings that

Public Event April 2 2017, at Ajax Main Library
Public Event April 2 2017, at Ajax Main Library

strengthen the devotional character of the community, classes that nurture the tender hearts of children, groups that assist junior youth to navigate through a crucial stage of their lives, and study circles that foster the understanding and application of the Baha’i teachings to individual and collective life.

These activities are offered by Bahá’í communities around the world and they involve people of all ages and backgrounds, regardless of religion, who share a common purpose: to promote the welfare and wellbeing of the whole

“The Path Home” is a documentary film commissioned by the National Spiritual Assembly of the Baha’is of Canada to honour all those who have helped the Truth and Reconciliation Commission in meeting its noble purpose over the past six years.

 

"The Path Home documentary"
“The Path Home documentary”

 

The reflections in the film touch on spiritual insights that we offer with humility as a small contribution to furthering the processes of truth and reconciliation currently underway in Canada.

(Content from Building community website of Baha’i community of Canada)

Exile of Bahá’u’lláh

Exile
Map showing route of Bahá'u'lláh' s forced exile from His home
Map showing route of Bahá’u’lláh’ s forced exile from His home

Eventually, still without trial or recourse, Bahá’u’lláh was released from prison and immediately banished from His native land, His wealth and properties arbitrarily confiscated. The Russian diplomatic representative, who knew Him personally and who had followed the Bábí persecutions with growing distress, offered Him his protection and refuge in lands under the control of his government. In the prevailing political climate, acceptance of such help would almost certainly have been misrepresented by others as having political implications. Perhaps for this reason, Bahá’u’lláh chose to accept banishment to the neighboring territory of Iraq, then under the rule of the Ottoman Empire. This expulsion was the beginning of forty years of exile, imprisonment, and bitter persecution.

Baghdad-Tigris River
Baghdad-Tigris River
In the years which immediately followed His departure from Persia, Bahá’u’lláh gave priority to the needs of the Bábí community which had gathered in Baghdad, a task which had devolved on Him as the only effective Bábí leader to have survived the massacres. The death of the Báb and the almost simultaneous loss of most of the young faith’s teachers and guides had left the body of the believers scattered and demoralized. When His efforts to rally those who had fled to Iraq aroused jealousy and dissension, mountains-bahaullah_282He followed the path that had been taken by all of the Messengers of God gone before Him, and withdrew to the wilderness, choosing for the purpose the mountain region of Kurdistan. His withdrawal, as He later said, had “contemplated no return.” Its reason “was to avoid becoming a subject of discord among the faithful, a source of disturbance unto Our companions.” Although the two years spent in Kurdistan were a period of intense privation and physical hardship, Bahá’u’lláh describes them as a time of profound happiness during which He reflected deeply on the message entrusted to Him: “Alone, We communed with Our spirit, oblivious of the world and all that is therein.”

Only with great reluctance, believing it His responsibility to the cause of the Báb, did He eventually accede to urgent messages from the remnant of the desperate group of exiles in Baghdad who had discovered His whereabouts and appealed to Him to return and assume the leadership of their community.

Pen-of-Bahá’u’lláh
Pen-of-Bahá’u’lláh

Two of the most important volumes of Bahá’u’lláh’s writings date from this first period of exile, preceding the declaration of His mission in 1863. The first of these is a small book which He named The Hidden Words. Written in the form of a compilation of moral aphorisms, the volume represents the ethical heart of Bahá’u’lláh’s message. hidden-wordsIn verses which Bahá’u’lláh describes as a distillation of the spiritual guidance of all the Revelations of the past, the voice of God speaks directly to the human soul:

“O Son of Spirit!  The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee. By its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbor. Ponder this in thy heart; how it behooveth thee to be. Verily justice is My gift to thee and the sign of My loving-kindness. Set it then before thine eyes. “
 
“O Son of Being!  Love Me that I may love thee. If thou lovest Me not, My love can in no wise reach thee. Know this, O servant. “
 
O Son of Man!  Sorrow not save that thou art far from Us. Rejoice not save that thou art drawing near and returning unto Us.…
 
“O Son of Being! With the hands of power I made thee and with the fingers of strength I created thee; and within thee have I placed the essence of My light. Be thou content with it and seek naught else, for My work is perfect and My command is binding. Question it not, nor have a doubt thereof.” 

The second of the two major works composed by Bahá’u’lláh during this period is The Book of Certitude, book-of-certitudea comprehensive exposition of the nature and purpose of religion. In passages that draw not only on the Qur’án, but with equal facility and insight on the Old and New Testaments, the Messengers of God are depicted as agents of a single, unbroken process, the awakening of the human race to its spiritual and moral potentialities. A humanity which has come of age can respond to a directness of teaching that goes beyond the language of parable and allegory; faith is a matter not of blind belief, but of conscious knowledge. Nor is the guidance of an ecclesiastical elite any longer required: the gift of reason confers on each individual in this new age of enlightenment and education the capacity to respond to Divine guidance. The test is that of sincerity:

“No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven and on earth.… The essence of these words is this: they that tread the path of faith, they that thirst for the wine of certitude, must cleanse themselves of all that is earthly—their ears from idle talk, their minds from vain imaginings, their hearts from worldly affections, their eyes from that which perisheth. They should put their trust in God, and, holding fast unto Him, follow in His way. Then will they be made worthy of the effulgent glories of the sun of divine knowledge and understanding, … inasmuch as man can never hope to attain unto the knowledge of the All-Glorious … unless and until he ceases to regard the words and deeds of mortal men as a standard for the true understanding and recognition of God and His Prophets. Consider the past. How many, both high and low, have, at all times, yearningly awaited the advent of the Manifestations of God in the sanctified persons of His chosen Ones.… And whensoever the portals of grace did open, and the clouds of divine bounty did rain upon mankind, and the light of the Unseen did shine above the horizon of celestial might, they all denied Him, and turned away from His face—the face of God Himself.… Only when the lamp of search, of earnest striving, of longing desire, of passionate devotion, of fervid love, of rapture, and ecstasy, is kindled within the seeker’s heart, and the breeze of His lovingkindness is wafted upon his soul, will the darkness of error be dispelled, the mists of doubts and misgivings be dissipated, and the lights of knowledge and certitude envelop his being.… Then will the manifold favors and outpouring grace of the holy and everlasting Spirit confer such new life upon the seeker that he will find himself endowed with a new eye, a new ear, a new heart, and a new mind.… Gazing with the eye of God, he will perceive within every atom a door that leadeth him to the stations of absolute certitude. He will discover in all things the … evidences of an everlasting Manifestation. …When the channel of the human soul is cleansed of all worldly and impeding attachments, it will unfailingly perceive the breath of the Beloved across immeasurable distances, and will, led by its perfume, attain and enter the City of Certitude.… …That city is none other than the Word of God revealed in every age and dispensation.… All the guidance, the blessings, the learning, the understanding, the faith, and certitude, conferred upon all that is in heaven and on earth, are hidden and treasured within these Cities”

Though living in very straitened material circumstances, the exiles were galvanized by this vision. One of their company, a man called Nabíl, who was later to leave a detailed history of both the ministries of the Báb and Bahá’u’lláh, has described the spiritual intensity of those days:Many a night no less than ten persons subsisted on no more than a pennyworth of dates. No one knew to whom actually belonged the shoes, the cloaks, or the robes that were to be found in their houses. Whoever went to the bazaar could claim that the shoes upon his feet were his own, and each one who entered the presence of Bahá’u’lláh could affirm that the cloak and robe he then wore belonged to him.… O, for the joy of those days, and the gladness and wonder of those hours!

To the dismay of the Persian consular authorities who had believed the Bábí “episode” to have run its course, the community of exiles gradually became a respected and influential element in Iraq’s provincial capital and the neighboring towns.

(Ref: part of statement prepared by the Bahá’í International Community Office of Public Information)

Birth of a New Revelation 

Birth of a New Revelation

nature_waterfall

Bahá’u’lláh’s mission began in a subterranean dungeon in Teheran in August 1852. Born into a noble family that could trace its ancestry back to the great dynasties of Persia’s imperial past, He declined the ministerial career open to Him in government, and chose instead to devote His energies to a range of philanthropies which had, by the early 1840s, earned Him widespread renown as “Father of the Poor.” This privileged existence swiftly eroded after 1844, when Bahá’u’lláh became one of the leading advocates of a movement that was to change the course of His country’s history. The early nineteenth century was a period of messianic expectations in many lands. Deeply disturbed by the implications of scientific inquiry and industrialization, earnest believers from many religious backgrounds turned to the scriptures of their faiths for an understanding of the accelerating processes of change. In Europe and America groups like the Templers and the Millerites believed they had found in the Christian scriptures evidence supporting their conviction that history had ended and the return of Jesus Christ was at hand. A markedly similar ferment developed in the Middle East around the belief that the fulfillment of various prophecies in the Qur’án and Islamic Traditions was imminent. By far the most dramatic of these millennialist movements had been the one in Persia, which had focused on the person and teachings of a young merchant from the city of Shiraz, known to history as the Báb. For nine years, from 1844 to 1853, Persians of all classes had been caught up in a storm of hope and excitement aroused by the Báb’s announcement that the Day of God was at hand and that He was himself the One promised in Islamic scripture.

Humanity stood, He said, on the threshold of an era that would witness the restructuring of all aspects of life. New fields of learning, as yet inconceivable, would permit even the children of the new age to surpass the most erudite of nineteenth-century scholars. The human race was called by God to embrace these changes through undertaking a transformation of its moral and spiritual life. His own mission was to prepare humanity for the event that lay at the heart of these developments, the coming of that universal Messenger of God, “He Whom God will make manifest,” awaited by the followers of all religions. The claim had evoked violent hostility from the Muslim clergy, who taught that the process of Divine Revelation had ended with Muḥammad; and that any assertion to the contrary represented apostasy, punishable by death. Their denunciation of the Báb had soon enlisted the support of the Persian authorities. Thousands of followers of the new faith had perished in a horrific series of massacres throughout the country, and the Báb had been publicly executed on July 9, 1850.

In an age of growing Western involvement in the Orient, these events had aroused interest and compassion in influential European circles. The nobility of the Báb’s life and teachings, the heroism of His followers, and the hope for fundamental reform that they had kindled in a darkened land had exerted a powerful attraction for personalities ranging from Ernest Renan and Leo Tolstoy to Sarah Bernhardt and the Comte de Gobineau. Because of His prominence in the defense of the Báb’s cause, Bahá’u’lláh was arrested and brought, in chains and on foot, to Teheran. Protected in some measure by an impressive personal reputation and the social position of His family, as well as by protests which the Bábí pogroms had evoked from Western embassies, He was not sentenced to death, as influential figures at the royal court were urging. Instead, He was cast into the notorious Síyáh-Chál, the “Black Pit”, a deep, vermin-infested dungeon which had been created in one of the city’s abandoned reservoirs. siyah-chalNo charges were laid but He and some thirty companions were, without appeal, kept immured in the darkness and filth of this pit, surrounded by hardened criminals, many of them under sentence of death.

Around Bahá’u’lláh’s neck was clamped a heavy chain, so notorious in penal circles as to have been given its own name. When He did not quickly perish, as had been expected, an attempt was made to poison Him. The marks of the chain were to remain on His body for the rest of His life. Central to Bahá’u’lláh’s writings is an exposition of the great themes which have preoccupied religious thinkers throughout the ages: God, the role of Revelation in history, the relationship of the world’s religious systems to one another, the meaning of faith, and the basis of moral authority in the organization of human society. Passages in these texts speak intimately of His own spiritual experience, of His response to the Divine summons, and of the dialogue with the “Spirit of God” which lay at the heart of His mission. Religious history has never before offered the inquirer the opportunity for so candid an encounter with the phenomenon of Divine Revelation. Toward the end of His life, Bahá’u’lláh’s writings on His early experiences included a brief description of the conditions in the Síyáh-Chál.

We were consigned for four months to a place foul beyond comparison.… The dungeon was wrapped in thick darkness, and Our fellow-prisoners numbered nearly a hundred and fifty souls: thieves, assassins and highwaymen. Though crowded, it had no other outlet than the passage by which We entered. No pen can depict that place, nor any tongue describe its loathsome smell. Most of these men had neither clothes nor bedding to lie on. God alone knoweth what befell Us in that most foulsmelling and gloomy place!

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Each day the guards would descend the three steep flights of stairs of the pit, seize one or more of the prisoners, and drag them out to be executed. In the streets of Teheran, Western observers were appalled by scenes of Bábí victims blown from cannon mouths, hacked to death by axes and swords, and led to their deaths with burning candles inserted into open wounds in their bodies. It was in these circumstances, and faced with the prospect of His own imminent death, that Bahá’u’lláh received the first intimation of His mission:

One night, in a dream, these exalted words were heard on every side: “Verily, We shall render Thee victorious by Thyself and by Thy Pen. Grieve Thou not for that which hath befallen Thee, neither be Thou afraid, for Thou art in safety. Erelong will God raise up the treasures of the earth—men who will aid Thee through Thyself and through Thy name, wherewith God hath revived the hearts of such as have recognized Him.”

 

(Ref: part of statement prepared by the Bahá’í International Community Office of Public Information)

Significant Chronology of Events about life of Bahá’u’lláh

Map showing route of Bahá'u'lláh' s forced exile from His home
Map showing route of Bahá’u’lláh’ s forced exile from His home
  • Birth of Bahá’u’láh: 12 November 1817
  • Birth of the Báb: about 20 October 1819
  • Marriage of Bahá’u’láh’s and Asiyih Khanum: October 1835
  • Declaration of the mission of the Báb in Shiraz: 23 May 1844
  • Birth of ‘Abdu’l-Bahá: 23 May 1844
  • Conference of Badasht: June 1848
  • Death of Muhammad Shah; Accession of Nasri’d-Din Shah: 4 September 1848
  • Beginning of the Mazandaran upheaval at Shaykh Tabarsi: 10 October 1848
  • Imprisonment in Amul: December 1848
  • End of the upheaval at Shaykh Tabarsi: 10 May 1849
  • Martyrdom of the Bab: 9 July 1850
  • Attempt on the life of Nasiri’d-Din Shah: 15 August 1852
  • Imprisonment in the Siyah-Chal of Tihran: August 1852
  • Banishment of Bahá’u’lláh to Baghdad: 12 January 1853
  • Withdrawal of Bahá’u’lláh to Kurdistan: 10 April 1854
  • Return of Bahá’u’lláh from Kurdistan: 19 March 1856
  • Public declaration of the mission of Bahá’u’lláh in the Garden of Ridvan in Baghdad: 22 April 1863
  • Departure from Garden of Ridvan for Constantinople: 3 May 1863
  • Arrival of Bahá’u’lláh in Constantinople: 16 August 1863
  • Arrival of Bahá’u’lláh in Adrianople: 12 December 1863
  • Departure of Bahá’u’lláh from Adrianople: 12 August 1868
  • Arrival of Bahá’u’lláh in ‘Akka: 31 August 1868
  • Death of Mirza Mihdi, the Purest Branch: 23 June 1870
  • Release from prison barracks to house within ‘Akka: 4 November 1870
  • Murder of Siyyid Muhammad and two of his companion Covenant-breakers in ‘Akka: 23 January 1872
  • Marriage of ‘Abdu’l-Baha and Munirih Khanum: August-September 1872
  • Revelation of the Kitab-i-Aqdas: 1873
  • Bahá’u’lláh’s departure from ‘Akka for the Mansion of Mazra’ih and His first visits to the Ridvan Garden: early June 1877
  • Bahá’u’lláh ‘s occupation of the Mansion of Bahji: September 1879
  • Visit by Bahá’u’lláh to Haifa: 1883
  • Death of Navvab in ‘Akka: 1886
  • Two visits by Bahá’u’lláh to Haifa; revelation of the Tablet of Carmel; and Bahá’u’lláh’s identification of the site of the future Shrine of the Báb: Spring 1890 and Summer 1891
  • Bahá’u’lláh’s revelation of Epistle to the Son of the Wolf: 1891
  • Revelation of the Kitab-i-‘Ahd, Bahá’u’lláh’s Book of the Covenant, the last Tablet revealed before His death: 1892
  • Ascension of Bahá’u’lláh: 29 May 1892