The Baha'i Faith originates from a foundational movement within 19th-century Shi‘a Islam known as Shaykhism, which itself was deeply rooted in the concept of Mahdiism, or the expectation of the return of the Hidden Imam. For centuries, Shi‘a belief held that the twelfth Imam was in occultation and would eventually appear to fill the world with justice. Shaykhism emerged when Shaykh Aḥmad al-Aḥsa'ī introduced novel concepts by blending traditional Shi‘a theology with Greek philosophy. Shaykh Aḥmad’s successor, Sayyid Kāẓim Rashtī, maintained this movement and stressed the imminent appearance of the Mahdi.
The first major schism arose following the death of Sayyid Kāẓim Rashtī, as he had not explicitly named a successor. This vacuum of leadership resulted in the fracturing of the Shaykhí movement into several factions, notably those who followed Ḥājī Karīm Khān Qājār, establishing Karimkhani Shaykhism, and those who followed Mírzá Shafī‘ of Tabriz. Crucially, it was among this climate of division and expectation that Sayyid ‘Alī Muḥammad of Shiraz, a student of Sayyid Kāẓim Rashtī, stepped forward with his own claim. He first adopted the title of the Bāb (the Door or Gate), signifying his role as the intermediary to the awaited Imam Mahdi. His teachings led to the formation of the Bábí movement, but his claims soon escalated to Mahdiism and ultimately, prophethood. Following the Báb’s execution in 1850, the first succession dispute began. About a year before his death, the Báb had designated Mírzá Yaḥyá Núrī, a young man whom he had given the title Azal, as his successor. After a brief period of discussion, the Bábís accepted Azal as their leader, who, being fearful of the government, went into hiding.
The leadership of the Bábís was, in practice, handled by Azal's elder paternal half-brother, Mírzá Ḥusayn ‘Alī, who later adopted the title Baháʼu'lláh. Following an attempt on the life of Naser al-Din Shah in 1852, Baháʼu'lláh was imprisoned and later exiled, eventually arriving in Baghdad. Baghdad became a major center for the Bábís. The second and most defining succession dispute unfolded years later in Edirne (Adrianople), where the Bábís had been transferred by the Ottoman government. Mírzá Ḥusayn ‘Alī Bahá openly declared himself to be "He Whom God Shall Make Manifest" (Man Yuẓhiruhu'lláh), the figure the Báb had foretold. This declaration was fiercely resisted by Mírzá Yaḥyá Núrī (Subh-i-Azal), leading to a bitter period of conflict wherein the two brothers and their followers publicly defamed one another. The turmoil prompted the Ottoman authorities to intervene and separate the two factions. Azal and his followers, known as Azalīs, were sent to Cyprus, while Baháʼu'lláh and his followers, who came to be known as Baháʼís, were exiled to Acre (Akka). Baháʼu'lláh would later broaden his claims to not merely be the promised figure of the Bábí movement, but also an independent Manifestation of God.
The third succession dispute began upon Baháʼu'lláh’s death in 1892. Baháʼu'lláh had appointed his eldest son, Mírzá ‘Abbás, known as ‘Abdul-Bahá, as his successor. However, this appointment was immediately contested by his younger brother, Mírzá Muhammad ‘Alí, who disagreed with how ‘Abdul-Bahá was leading the Bahá'ís. This resulted in a fresh and bitter conflict between the two. In this dispute, the brothers engaged in intense rivalry, with each trying to damage the other's reputation as much as possible.
The fourth and final succession issue in this sequence arose following the death of ‘Abdul-Bahá in 1921. ‘Abdul-Bahá had appointed his maternal grandson, Shoghi Effendi Rabbani, as the next leader, or the Guardian of the Cause. Despite ‘Abdul-Bahá’s explicit designation, the dispute continued. Mírzá Muhammad ‘Alí and some other Baha'is questioned the succession based on interpretations of Baháʼu'lláh's writings regarding the line of succession.
(Extracted from Ahmad Kasravi's book Bahaigiri. Ahmad Kasravi was a pre-eminent Iranian historian, jurist, linguist, theologian, a staunch secularist and intellectual from Iran, died in 1946)
https://kasravi.info/ketabs/bahaigari/BAHAYIGARI%20b1.pdf
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