Baha’s Date of Annunciation - Chaotic state of Affair

Baha’s Date of Annunciation
Chaotic state of Affair

1. Baha’s Date of Annunciation

1.2 Chaotic state of Affair
Shoghi Effendi speaks of ‘Hin’ (i.e. 68) with reference to Baha’s date of annunciation while Abdul Baha Abbas and Muhammad Ali speak of Ba’d Hin with reference to Baha’s date of annunciation. As the latter date is fictitious (see infra) Shoghi Effendi has advanced the date of ‘Hin’ instead of “Ba’d Hin”, in a desperate effort to link up Baha’s claim with the Point’s mission. The same Nabil, in his Chronological poems on the events in the life of Baha, makes no mention of “the first intimations of Baha’s “divine mission”.

In his Traveller’s Narrative, P. 81, Persian text, vol I. Abdul Baha Abbas states: “When he [i.e. Baha] reached Baghdad and the crescent moon of the month of Muharram of the year [A.H. one thousand and two hundred and] sixty nine (which was termed in the book of the Primal Point the year of “after a while” and wherein he had promised the disclosure of the true nature of his religion and its mysteries) shone forth from the horizon of the world. This covert secret, as is related [i.e. that Bahaullah was although the Promised One of the Bayan, who declared his mission upon his arrival in Baghdad and that nominal supremacy of Subh-i Azal, was a pre-cautioned diversionary treaties designed to save the skin of Baha during his continuance in Persian territory, PP. 79-88 (the Traveller’s Narrative, Persian text, vol. I, see 'Allegation of Subh-i Azal served as a Screen' which explodes this allegations) became apparent amongst all within and without [the society].”

The year of “a while” (Sana-i Hin) is 68 according to the Abjad notation, and the year of “after a while” therefore corresponds to 69, which is the number after 68. There is however no mention of “the year of” preceding “after Hin” either in the Point’s Dalail-i Sab’a (The Seven Proofs) or in Nabil’s Narrative.
Baha’s date of arrival at Baghdad as given by Abdul Baha in the Traveller’s Narrative is fictitious, as Baha was imprisoned in Teheran for four month for complicity in the attempt on the then Shah’s life which took place on 28 Shawwal A.H. 1268 = 15th August A.D. 1852. According to Nabil’s Narrative, P. 470, Baha left Teheran for Baghdad on the first day of Rabi-al-Thani 1269 = 12th January 1853. According to Mirza Jawad’s Historical Epitome, P. 1, Materials for the Study of the BÂBi religion by Professor Browne Baha was born on 2nd of Muharram A.H. 1233 = November 12, A.D. 1817. Nabil in his Chronological poem of the events in the life of Baha, stanza 6 states that “at thirty-seven the Monarch of Grace [i.e. Baha] arrived at Baghdad.” Baha would therefore appear to have arrived at Baghdad in A.H. 1270 = A.D. 1853. There is no mention in the Chronological poem that Baha declared himself as “He Whom God Shall Manifest” on arrival at Baghdad from Teheran.

Abdul Baha’s statement that Baha declared himself as “He Whom God Shall Manifest” on arrival at Baghdad is further negatived by Baha’s own book, the Kitab-i Iqan composed by him in “A.H. 1275” (A.D. 1858-1859) = A.H. 1864), to quote from the Iqan itself, at Baghdad after his return from his voluntary exile in Suleymaniyya, and years after his arrival in Baghdad from Teheran, 'Allegation of Subh-I Azal Served As A Screen – Analysis of Account), wherein he speaks of the Bayan as the “last revelation”, and admits his “submission to the authority of Subh-i Azal”. Abdul Baha is at great pains to manipulate Baha’s date of arrival at Baghdad to link up Baha’s claim with the Point’s mission.

In his Introduction to the Dawn-Breakers, Nabil’s Narrative, page xxviii, Shoghi Effendi states: “the second and greater manifestation of god was proclaimed in accordance with the prophecy of the Primal Point at the date on which he had foretold. Nine years after the beginning of the BÂBi dispensation, that is, in 1853. Bahaullah, in certain of his odes, alluded to his identity and his mission, and ten years later, while resident in Baghdad, declared himself as the promised one to his companions.”

Shoghi Effendi bases his statement on a footnote made by himself and draws conclusions from his own foot-note. The prophecy, as is traced to Sheikh Ahmad of Ihsa, founder of Sheikhi school, which the Primal Point quoted in his Dalail-i Sab’a (the Seven Proofs) in support of his own mission, and its subsequent development through his appointed successor Subh-i Azal. The second paragraph of Shoghi Effendi’s statement that Baha declared his mission ten years later while resident in Baghdad, i.e. in 1863 nails to the counter Abdul Baha’s patent lie that Baha declared his mission on arrival in Baghdad from Teheran in A.H. 1269 or A.H. 1270. Whether or not Baha did declare his mission while resident in Baghdad remains to be seen and will be dealt with infra. Nabil, in his Chronological poem on the events in the life of Baha, makes no mention of Baha’s declaration of mission while resident in Baghdad. The whole attempt is to link up Baha’s claim with the Point’s mission, and to curtail and eliminate Subh-i Azal’s authority as the appointed successor of the Point.

In the lithographed copy of his Will & Testament penned in his own handwriting, signed by him and dated A.H. 1344 (A.D. 1925) Muhammad Ali sates:
P. 6: Sayyid Ali Muhammad the BÂB declared himself to be the ‘Mahdi’ or ‘Qaim’ whose advent is expected in Islam. With all his ‘power & might’, he “set himself down as a harbinger, heralding the advent of a more perfect temple “[Haykal : This word means ‘body’, ‘form’, ‘temple’, and ‘altar’; in this passage it means the corporeal ‘temple’ which the deity inhabits].
In his consumerate wisdom, he kept the name [of the more perfect temple] secret and named it “He Who Shall Appear”.

PP 7-8: “The statement of His Holiness the Harbinger [i.e. the Primal Point] that “Et dans la neuvième année vous atteindrez à tout le bien” and that “you will meet with god in the year nine”, becomes apparent and also the statement of the eminent [Sheikh Ahmad] of Ihsa that “You will know learn the news of it ‘after a while’ became manifest. The year Nine which is [one thousand two hundred and] sixty-nine synchronised with ‘after a while’ and the two glad tidings conjoined and ‘He Whom God Shall Manifest’ of the Bayan removed the veil from his radiant face on the day of the resurrection of the Furqan [i.e. the Quran]. But this was private manifestation. In (the year of one thousand and two hundred and] eighty general manifestation took place; Verses [Ayat] were revealed and evidences [Bayyinat] became apparent.”

P. 9: “His [i.e. Baha’s] blessed manifestation is the Most Mighty of the Manifestations and is the Pivot of the cycle of manifestations of names and attributes. ……… In the Quran he is referred to as the “manifestation of divinity”, and in the Bayan as “He Who Shall Appear”, “He Whom God Shall Manifest”, and “the Remnant of God” (Baqiyyatullah).
P. 13 : “….. and likewise there shall appear someone in Mustaqath who will testify to his [i.e. Baha’s] oneness and divinity”.

Muhammad Ali’s:

allegation that the Primal Point was Baha’s harbinger is dealt with. See here.
allegation that ‘He Who Shall Appear’ is identical with Baha is dealt. See here;
interpretation of “Et dans la neuvième année vous atteindrez à tout le bien” quoted in full here, is negatived by this,
interpretation of “meeting with god “l’année 9” is negatived by this;
interpretation of ‘after a while’, is dealt with this;
allegation that Baha’s “private” declaration of mission took place in A.H. 1269 corresponding to ‘after a while’ according to the Abjad notation is negatived by the observations in Baha's Will and Testament during the Baghdad period (see below), contradicts Baha's reliance on the Point's letter to Mullah Baqir and contradicts Shoghi Effendi's interpretation of 'After a while'.
allegation that ‘on the day of the resurrection of Furqan [i.e. the Quran] ‘He Whom God Shall Manifest’ of the Bayan removed the veil from his radiant face in the person of Baha in A.H. 1269, is negatived by the express provision of the Persian Bayan, Unity II, Chapter 7, quoted in full in here, according to which the day of resurrection of the Bayan was 5th Jamadi-al-Ula A.H. 1260 = May 24 A.D. 1844 when the Point declared his mission. “The Bayan is at its stage of seed’ and the resurrection of the Bayan will took place at the time of appearance of ‘He Whom God Shall Manifest’ in Ghiyath or Mustaghath (see 'Ghiyath & Mustaqath') when the Bayan shall have reached “its ultimate perfection”.
allegation that Baha’s ‘general’ manifestation was in A.H. 1280 will be dealt with infra. In his Traveller’s Narrative, Abdul Baha Abbas speaks of one manifestation of Baha.
allegation that someone will appear in Mustaghath to testify to Baha’s divinity will be dealt with infra.

The whole attempt is to link up Baha’s ‘manifestation’ with the Point’s mission by hook or crook.
The following excerpts are from the Book entitled Bahaullah, composed by Ibrahim George Khayrullah and Howard Macnutt (Chicago 1900). According to Professor Browne’s Introduction to the Materials for the Study of the BÂBi religion p.x “Khayrullah’s Narrative (pp. 134-5) of the threats addressed to him on account of his apostasy from Abbas Effendi Abdul Baha by Mirza Hasan-i Khurassani, ………. read like extracts from the history of the Assassins of Alamut and “the old man of the Mountain”.

The Book entitled Bahaullah was composed before his apostasy, when he basked in the smiles of Abdul Baha Abbas and enjoyed the titles of “the Shepherd of god’s flocks in America “, and “Baha’s Peter, the conqueror of America”. Mirza Jawad’s Historical Epitome, Materials (P. 101). Excerpts from the book entitled Bahaullah:
P. 395 : “Attempt is being made to prove that the he [i.e. point] was not “Lord of the Age”, or “the Manifestation of god”, but the “gate” of the manifestation. “He said, when he nominated his successor [i.e. Subh-i Azal], “if He Whom God Shall Manifest” should appear in his power in thy time, abrogate the Bayan.”

Page 410-411 : “Soon after the appearance of the “BÂB”, in 1844, Bahaullah allied himself with the new faith, and arose in His Mighty Power to uphold the message revealed by the forerunner of the Kingdom of God.”
Page 412: “After his [i.e. Baha’s] arrival in Baghdad, the glory of his name spread …….. in the beginning of the year 1853, he [i.e. Baha] revealed himself to his circle of believers, as “He Whom God Shall Manifest”. …….. This manifestation of his divinity, corresponds exactly with the time appointed by the BÂB who said that he would reveal himself after the numerical value of the word “Hin” which means “a while”, that is to say in the year A.H. 1269 (1853) A.D)”
P. 413 : “ …….. In 1863, after receiving a summons to Constantinople from the Sultan, Bahaullah revealed himself to his followers as the manifestation of god. This general manifestation to his people took place in a grove or garden [i.e. the Garden of Ridvan] ……”
P. 419 : “The third manifestation of Bahaullah by which he announced to the whole world, his coming and kingdom, took place in Adrianopole in 1864.

P. 418 : “………….. all these prophecies were fulfilled literally in Subh-i Azal a brother of Bahaullah who had been appointed by the BÂB as his successor, but who, after the death of the BÂB refused to acknowledge ‘He Whom God Shall Manifest” [i.e. Baha according to Khayrullah]”.

The allegation that the Primal Point was Baha’s harbinger is dealt with in here.
Khayrullah admits the nomination of Subh-i Azal by the Primal Point as his successor. The nomination document reproduced in facsimile in page 1 of the Collection.

“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, [Nabil is numerically equivalent to Muhammad, the sum of each according to Abjad, being 92; so that “Ali before Nabil” is simply another way of saying “Ali Muhammad”], God’s Reminder unto the Worlds, unto him whose name is equivalent to the name of the One [Wahid = 28 = Yahya, Subh-i Azal’s name], God’s Reminder unto the worlds.”

“Say, ‘Verily all originate from the Point of Revelation [Nuqtatul-Bayan, i.e. Sayyid Ali Muhammad. “O Name of the One [Wahid = Subh-i Azal] keep what hath been revealed in the Bayan, and what hath been commanded, for verily thou art a mighty way of Truth.”

[Sealed] “Verily I am the Proof of God and His Light.”

[For the Seals of the Point, see Personal Reminiscences of the BÂBi Insurrection at Zanjan]

The nomination took place in the Point’s lifetime and notice was given in writing by the Point by the issue of 361 epistles addressed by the Point to the Living Letters and leading BÂBis. Some of these writings are reproduced in PP. 25-32, 35-36, 48-51, 61-62, and 78-83 in the Tanbihun-Naimin as well as in the Collection entitled the Epistles of the Point and his amanuensis Sayyid Husayn.
The Epistle addressed by the Point to 238, namely Mirza Husayn Ali [i.e. Baha] according to the Abjad notation, is reproduced in full in page 32 of the Tanbihun-Naimin.

Commenting on this epistle in P. 317, in the Dawn-Breakers, Nabil’s Narrative, Nabil states that “that communication [i.e. the epistle] the People of the Bayan [i.e. Followers of Subh-i Azal] have misconstrued as an evidence of the exaggerated claims which they have advanced in favour of their leader [i.e. Subh-i Azal].”

Footnote 3 in the same page reads as follows: “The claims of this young man [i.e. Subh-i Azal] were based on a nomination document in the possession of Prof. Browne, and have been supported by a letter given in a French version by Mons. Nicholas. Forgery, however, has played such a great part in written document of the East that I hesitate to recognise the genuineness of this nomination. And I think it very improbable that any company of intensely earnest men should have accepted the document in preference to the evidence of their knowledge respecting the inadequate endorsement of Subh-i Azal ……… the probability is that the arrangement already made was further sanctioned, viz, that Bahaullah was for the present to take private direction of affairs and exercise his great gifts as a teacher, while Subh-i Azal (a vain young man) gave his name as ostensible head, especially with a view to outsiders and to agents of the government.” (Dr T.K. Cheyne’s “the Reconciliation of Races and Religions”, pp. 118-119.).

Dr Cheyne has jumped to conclusions without examining and sifting all available documentary evidences to which he had no access. The Epistles of the Point and his amanuensis Sayyid Husayn prove that his conclusions are threadbase and devoid of foundation. The absurdity of the arrangement he speaks of, or rather Baha’s so-called diversionary tactics is fully set forth in allegation that Subh-i Azal acted as a screen. If Dr Cheyne had access to Baha’s writings quoted in Baha's letters concerning Subh-i Azal during the Baqdad period and supra, he would have found out that the shoe is on the other foot.

Khayrullah’s quotation in P.395 is misquoted. The misquotation appears to be from the Point’s Epistle addressed to Subh-i Azal and reproduced in the preamble to the Supplement to the Persian Bayan by Subh-i Azal.

The Epistle, among other things, reads: “Exhort to those who believe in me and in my words that they disgrace not touching the Religion of God, [for them] shall, they stray away from the path. And if God cause one like unto thee to appear in thy days, then he it is to whom shall be bequeathed the authority on the part of God the Single, the One [Wahid which term stands as equivalent to Yahya [i.e. Subh-i Azal]. But if [such an One] appears not, know for a surety that God hath not willed to make Himself known, and render up the authority to God. Your Lord, and the Lord of the Worlds, all ……..

Celui (A. Séyyèd Housseïn Kateb) qui est auprès de Ton Seigneur, nous lui avons appris les joyaux de la science : instruis-toi auprès de lui, et en vérité c’est nous qui t’instruirons.

And verily the one [i.e. the Point’s amanuensis Sayyid Husayn] in the presence of your Lord whom We taught the gems of knowledge, so receive it from Us through him, in truth it is Us who will inform you ...

Footnote:
Il semble bien, malgré la phrase de tout à l’heure, que cette 1ettre soit une lettre d’adieux, car enfin pourquoi dirait-il à son correspondant de s’adresser, à son secrétaire, s’il ne savait qu’il allait disparaître.

In spite of the present tense in the sentence, it appears that this letter is a letter of farewell. Because, after all, why should He tell him to correspond with His secretary, if he did not know that he was going to disappear (from this world).

Respecte le donc de la part de ton Dieu, de la façon que tu le peux faire. En vérité ! Les portes du Béyân ont été prédestinées au nombre de toutes choses : mais nous, nous n’avons pas manifesté ce nombre, si ce n’est onze unités d’entre elles : Et pour chaque unité, il a été fixé dix-neuf portes.

By the leave of your God respect him as much as you can. In truth, the Chapters of the Bayan have been proportioned according to the number of All-Things.

Et si Dieu n’a pas manifesté sa grandeur dans tes jours, agis alors conformément à ce qui est descendu, et jamais ne change un mot aux versets de Dieu.

And if God causes grandeur to appear in thy days, then make manifest the Eight Path [i.e. the unrevealed eight units of the Bayan] …..

C’est là l’ordre de Dieu dans le Livre sublime : ordonne aux hommes conformément à ce qui est descendu et ne change jamais les ordres de Dieu afin que les hommes ne fassent pas de divergences dans la religion de Dieu. Il se peut que jusqu’à l’autre jugement les hommes soient élevés dans une unique route.

Command [the believers] by that which hath been sent down and do not change one letter that perchance the men disagree not touching the religion of god, and that until the next Resurrection and are educated on uniform path till the next Resurrection.

Footnote:
Il semble que vraiment le Bâb ait pressenti les dissensions futures.

It appears that Bâb really had a presentiment of the future dissensions.

A.L. Nicholas comments on the Point’s Epistle are as follows:
PP. 52 :

Or le Bâb nous dit lui même – et n’oublions pas que c’est Dieu qui parle par sa bouche – dans la lettre que nous allons citer en entier, que le nombre des portes du Béyân doit être « au nombre de toutes choses (Toutes choses, Koull chéi = 361), qu’en vérité toutes n’ont pas été manifestées puisque onze unités seulement ont été révélées, mais que celui qui doit compléter leur nombre est Soubh-Ezel.

Bab, however tells us and let us not to forget that it was God who spoke through His mouth. In the letter which we will quote in its entirety, it says that the number of chapter in Bayan must be the number of 'all things' (i.e. 361). In reality, only eleven chapters were revealed the One to supplement it was Subh-i Azal.

Foot Notes:
Ce qui démontre que cette lettre a été écrite après que le Béyân Arabe eût reçu le complément de deux Unités et neuf portes.

This shows that this letter was written after Arabic Bayan which included the supplementary two Units and nine chapters.

Footnote in the same page:
Il ne peut faire de doute pour moi qu’il s’agisse ici de Soubh-Ezel. Que ce dernier ait été considéré par le Bâb et tous les Bâbis comme le Khalife du nouveau Prophète, cela nous a toujours paru indiscutable, et notre conviction s’est trouvée confirmée par la lecture du « Nouqtèt-el-Kâf » de la Bibliothèque Nationale. On sait que cet ouvrage qui porte le no 1071 dans le catalogue, est l’œuvre de Mirza Djani qui mourut à une époque où il n’existait que des Bâbis. Il ne peut donc être suspect de partialité et sa relation projette une lumière définitive sur les premiers temps du Bâbisme. Que par la suite Celui que Dieu doit manifester ait été Mirza Housseïn Ali Nouri Béha Oullah, je n’y contredis nullement, mais je tiens à rétablir ici la vérité historique trop souvent méconnue.

There is no doubt for me that Subh-i Azal was considered by the Bab and all Babis as the successor of the new prophet and that always appeared to be indisputable to us. Our conviction was confirmed after reading of the 'Nuqtat'ul-Kaf' at the National Library. It is known that this work which supports No. 1071 in the catalog, is the work of Mirza Jani who died when there were only Babis. It cannot be therefore suspected of partiality as it sheds light over the initial period of Babism.
That He Whom God Will Make Manifest was Mirza Husayn Ali Nouri Baha'ullah, I contradict by no means, but the point I make here is restoring a historical truth that is too often ignored.

An oblique and cursory reference is made to the Point’s epistle in question in page 460 of the Dawn-Breakers, Nabil’s Narrative, where Nabil, speaking of the “Point’s amanuensis Sayyid Husayn of Yazd” says that “and was his knowledge of the teachings of the faith that the Primal Point in a tablet [i.e. the Epistle in question] addressed to Mirza Yahya [i.e. Subh-i Azal], urged the latter to seek enlightenment from him in whatever might pertain to “the sacred writings” [of the Point], [i.e. the passage qui est auprès de Ton Seigneur ‘, [the One who is near (i.e in presence of) Your Lord: Sayyed Hussayn the scribe] see supra], while the contents of the Point’s epistle is suppressed as it is detrimental to Baha’s claim.

In the light of the foregoing quotations from the Point’s Epistle addressed to Subh-i Azal, there is nothing to support Khayrullah’s contention that the Point had said, when he nominated Subh-i Azal as his successor, ‘if He whom God Shall Manifest’ should appear in His power in thy time, abrogate the Bayan.” On the contrary, Subh-i Azal was instructed to maintain and complete the Bayan. Khayrullah’s quotation would appear to be from Mirza Jani of Kashan’s Nuqtatul-Kaf and has not been quoted in full by Khayrullah. His quotation should not therefore be read out of its context. The full text thereof is quoted hereunder to set doubts at rest.

On the strength of the quotations from the Nuqtatul Kaf, Khayrullah’s misquotation is misleading and his contention in p. 418 of his book that Subh-i Azal who refused to recognize Baha qua ‘He Whom God Shall Manifest’ is absurd.
The nomination is corroborated by the nomination-document (see 'Subh-i Azal's Specific Nomination') and the provision for Subh-i Azal to write the unwritten eight Unities is supported by the Point’s Epistle addressed to Subh-i Azal, containing his Testamentary Disposition (see 'Subh-i Azal's Specific Nomination').

Pages 381 and 382 appendix II to the Tarikh-i Jadid (The New History) of Mirza Husayn of Hamadan, translated into English by Professor Browne.
In Page 374, with which Appendix II opens Professor Browne states: “We now come to what is without doubt the most interesting and most important portion of Mirza Jani’s History, to wit, the account of Mirza Yahya Subh-i Azal, his election as a successor and vicegerent to the BÂB and his relations to his half-brother and subsequent rival Mirza Husayn Ali Bahaullah. This portion, needless to say, has been entirely suppressed by the compilers of the Tarikh-i Jadid, whose sympathies, as has clearly been shown, were entirely with Baha; and it is more than any other cause has probably conduced to the extreme reality of Mirza Jani’s most precious history, even, amongst the BÂBis; for we can hardly doubt that the Bahais would do all in their power to suppress a book which would place so formidable a weapon in the hands of their opponents the Azalis.”
Khayrullah’s allegation that Baha revealed himself to his ‘circle of believers’ as ‘He Whom God Shall Make Manifest’ in A.H. 1269 (A.D. 1853) in Baghdad on the basis of the word ‘Hin’ is negatived by the observations in 'Rise of Baha - Baha's Date of Birth', and supra.

Khayrullah’s allegation that Baha revealed himself to his followers for the second time as the manifestation of god in the garden of Ridvan in A.D. 1863 on the eve of his departure from Baghdad will be dealt with infra.
6) Khayrullah’s allegation that Baha’s third manifestation took place in Adrianopole in 1867 will be dealt infra.
Vii) Mirza Muhammad Jawad of Qazwin, in his Historical Epitome, Materials for the Study of the BÂBi Religion by Professor Browne:
P.16 : On the 3rd of Dhil-Q’da 1279, on April 20, 1863, in the afternoon, he [i.e. Baha] set out from old Baghdad, wherein was the most great House set apart for His Holiness our Master [i.e. Baha], for the garden of Najib Pasha, called Ridvan, and situated in the new quarter of Baghdad. He crossed the Shatt [ul-Arab] in a boat, entered the above-mentioned garden, and abode there for twelve days, which are called Ayyam-i-Rizwan ……..
In those days His Holiness our Lord Bahaullah declared his mission in his writings; and this is reckoned as a second declaration, as is fully set forth in more lengthy treaties on this matter.”

P. 21 : “ ……. Until in A.H. 1280 (A.D. 1863) there was promulgated [by Baha] (in Edirne) the “Tablet of Command” (Lawh-Amr), which openly gladdened all men in the Bayan; and His Reverence the Servant [of god] (i.e. Mirza Aqa Jan of Kashan) bore the above-mentioned Tablet, which was in the writing of the Holly Pen, according to the instructions of our Master Bahaullah, to Mirza Yahya [i.e. Subh-i Azal], and read it to him. Mirza Yahya did not openly reject the Tablet.”
PP. 24-26 : Open rupture between Bahaullah and Subh-i Azal, or the “Supreme Separation” according to Mirza Jawad, appear to have taken place “on 26th of the Second Rabi A.H. 1284 (August 26, 1867).”

PP. 7-8 : According to Mirza Jawad Baha left Teheran “on the 10th February 1269” (October 12, 1852). Mirza Jawad’s version of Baha’s date of departure from Teheran for Baghdad is at variance with that of Nabil’s (see supra).
Mirza Jawad makes no mention of Baha’s date of arrival at Baghdad which is alleged to be the fulfilment of the word ‘Hin’.
Mirza Jawad makes no mention of Baha’s ‘first declaration’ alleged by Abdul Baha Abbas and Muhammad Ali. Mirza Jawad makes a cryptic reference to alleged “second declaration of Baha in his writings,” of which Abdul Baha and Muhammad Ali make no mention.
Even this version is at variance with that of Khayrullah’s who alleges that Baha revealed himself to his followers for the second time as the manifestation of God “in the garden of Rizwan”.

According to the Istidlaliyya (Evidences), otherwise known as Risala-i Ayyubiyya (‘The Epistle of Jud) composed by Mirza Abul-Fazl of Gulpaygan in the year A.H. 1303 (AD. 1887-1888), a work intended to prove by quotations and arguments drawn from the Old Testament that Baha is the promised messiah and deliverer of Israel, the date of Baha’s ‘manifestation’ is given as A.H. 1285 (A.D. 1868). The relevant passage read as follows:

".... یعنی نیّر وجود مسعود بهاءالله در سنه هزار و دویست و هشتاد و پنج هجری در اراضی مقدسه و بریّة الشام در شهر عکا که در حول کوه کرمل است خداوند باعظم اسماء و ربوبیّت کبری ظاهر فرمود و کلام الهی و وحی آسمانی را بر نهچی که در توراة وعده داده شده بر لسان مبارکش نازل نمود."

IX) According to Nabil’s Chronological Poem of the events in the life of Baha, stanza 10, “when the age of that wonderful lord [i.e. Baha] was fifty, he tore from his face the veil”. As Baha was born on the second of Muharram A.H. 1233 (Nov. 12th A.D. 1817). If this date is to be credited, he would attain his fiftieth year in Muharram A.H. 1283 (May-June AD. 1866).

Commenting on the chaotic state of affairs prevailing about Baha’s date of annunciation. Prof. Browne says: “It is curious that in two works [i.e. Istidlaliyya and Abdul Baha’s Traveller’s Narrative] composed by the Bahais within short time of one another, and both intended for more or less general circulation, so glaring a discrepancy should have been allowed to appear, more especially as both are used evidently.”

In another passage Professor Browne says: “Amongst the Bahais themselves, there is as much as fourteen years difference as to the date of so important event as the “manifestation or annunciation of the divine mission of Baha!”.

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