Azali Baha'i split according to a Russian Scholar

The split between the followers of Baha'u'llah and Subh-i-Azal, often referred to as the Azali-Baha'i split, was a fundamental rupture within the movement that followed the execution of the Bab. This conflict was characterized by a struggle for influence and leadership among the Bab’s adherents, eventually leading to the emergence of two distinct groups: the Baha'is and the Azalis.

Origins and Personal Enmity

The sources describe the split as the result of a "rupture and personal enmity" between the two half-brothers, Subh-i-Azal and Baha'u'llah. Following the Bab's death, there was a gradual advancement of both figures as they sought to lead the community. While Subh-i-Azal had been a prominent early leader, scholars noted that his authority began to wane; for instance, a historical poem from the early days of Baha'ism depicts the "loss of authority of Subhe Ezel among the sect".

Russian researchers noted several factors regarding Subh-i-Azal’s leadership:

• Seclusion: His role was considered limited by some because he spent nine years in hiding to escape death.
• Declining Following: By the late 19th century, he was described as living a "pitiful existence," with his own children being almost his only acolytes.

Exile and Geographical Separation

The tension between the two factions reached a peak while the Babis were living in Adrianople under Ottoman rule. Baha'u'llah reportedly sent letters to European consuls in the city protesting the "unjust treatment" of the group by the Ottoman Porte.

To resolve the conflict and prevent the movement from influencing the local Muslim population, the Turkish authorities decided to relocate and separate the factions. This resulted in a geographical split:

• Azalis: Supporters of Subh-i-Azal were exiled to the island of Cyprus.
• Baha'is: Supporters of Baha'u'llah were sent to Akka in Syria.

Political and Ideological Divergence

The split also manifested in different approaches to political engagement, particularly during the Iranian Constitutional Revolution of 1905–1911.

• The Baha'i Stance: Under the leadership of Abbas Effendi (Baha'u'llah's son), Baha'is were explicitly instructed not to participate in the revolution or seek seats in the Majlis (parliament), emphasizing a focus on spiritual rather than political power.
• The Azali Stance: In contrast, the followers of Subh-i-Azal were active during the revolution, often supporting the movement with "left-wing slogans".

Russian diplomats and scholars were among the first to document these internal struggles in detail. For example, the diplomat F.A. Bakulin wrote a note on the disagreements between Baha'u'llah and Subh-i-Azal as early as 1874, a time when these details were largely unknown in Europe.

(N. A. Kuznetsova's 1963 article, "On the History of the Study of Babism and Baha'ism in Russia")

www.orientalstudies.ru/rus/images/pdf/journals/OIRV_6_1963_02_kuznetsova.pdf