Azali

For theBlue Scholarsalbum, seeBayani (album).For the 2018 film, seeAzali (film).For the tribe, seeAzali (tribe).

AnAzali(Persian:ازلی)orAzali Bábíis a follower of themonotheisticreligionof theBábwho embraced the leadership ofSubh-i-Azal.Early followers of the Báb were known asBábís;however, in the 1860s with theBaháʼí–Azali split,the vast majority of Bábís followed Mirza Husayn ʻAli, known asBaháʼu'lláh,founder of theBaháʼí Faith,and became known asBaháʼís.Some among the remaining Bábís continued to followSubh-i-Azal,Baháʼu'lláh's half-brother, whom the Báb had appointed his successor and leader of the community, and thus came to be called Azalis.

Azali Babis continued to push for the end of the Iranian monarchy, and several individuals were among the national reformers of theconstitutional revolutionof 1905–1911.Azalis stagnated and disappeared as an organized community after the revolution, numbering at most a few thousand by the end of the 20th century, mainly in Iran.Azalis are considerably outnumbered by adherents of the Baháʼí Faith, who number in the millions.

Distinguishing characteristics

Main article:Baháʼí–Azali split

Azalis do not accept any of those who have advanced claims to be the Báb's promised one (known as "He whom God shall make manifest"). The most bitterly contested claim is that of Baháʼu'lláh in 1863. Azalis rejected his claim of divinity as premature, arguing that the world must first accept the laws of the Báb before" He Whom God Shall Make Manifest "can appear.

Involvement in Persian secular and constitutional reform

With respect to the direction that Azali Bábism took immediately after the split, MacEoin said:

Azali Babism represents the conservative core of the original Babi movement, opposed to innovation and preaching a religion for a non-clerical gnostic elite rather than the masses. It also retains the original Babi antagonism to the Qajar state and a commitment to political activism, in distinction to the quietist stance of Baháism [sic]. Paradoxically, Azali conservatism in religious matters seems to have provided a matrix within which radical social and political ideas could be propounded.

After the split with the Baháʼís, some Azalis were very active in secular reform movements and theIranian Constitutional Revolution(1905–1907), includingSheikh Ahmad RouhiandMirza Aqa Khan Kermani.However, the community was still suppressed as aheresy,and the accusation of being an Azali was often enough for most to believe it to be true. Coupled with the Azali practice oftaqiyya(dissimulation), determining whether or not a particular figure in Persian politics was an Azali is difficult.

Taqiyya

Taqiya( "dissimulation" ) was practiced by some Bábís. It was justified by some as a response to the often violent oppression the community faced. However, prominent Bábí leaders never encouraged individuals to practice it; and some who had practicedtaqiyyalater abandoned it, declared themselves openly, and were put to death.

Among Azalis, however, the practice became ingrained and widespread. One historian has noted:

The Azali Babis and in particular Mirza Aqa Khan Kirmani and Shaykh Ahmad Ruhi showed little hesitation in alteration and falsification of Babi teachings and history in their works. Azali Babis regarded taqiyyah as an imperative requirement.
In contrast the Azali Babis glorified taqiyyah in their literature. Taqiyyah was considered a virtue and classified into various levels of concealment. Prominent Azali leaders openly recanted their faith and even abused [the] Bab and Azal in the process.

Succession and aftermath

There was some dispute on the question over who was Subh-i-Azal's appointed successor.MacEoin states that Subh-i-Azal appointed Yahya Dawlatabadi as his successor in turn after the death of his (Yahya's) father, Mirza Hadi Dawlatabadi.However, this was disputed by Subh-i-Azal's grandson, Jalal Azal, indicating that this question was not entirely resolved.

MacEoin notes that, in any event, neither he (Yahya Dawlatabadi) nor anyone else arose to organize the affairs of the community, or produce significant writing to develop the religion. He goes on to say (writing in 1999):

With the deaths of those Azalis who were active in the Constitutional period, Azali Babism entered a phase of stagnation from which it has never recovered. There is now no acknowledged leader nor, to the knowledge of the present writer, any central organization. Members tend to be secretive about their affiliation, converts are rare, and association appears to run along family lines. It is difficult to estimate current numbers, but these are unlikely to exceed one or two thousand, almost all of whom reside in Iran.

Prominent Azalis

Despite their small numbers, the Azalis have included several prominent Iranian political and literary figures, notably Shaykh Ahmad Ruhi andMirza Aqa Khan Kirmani.

References

• Amanat, Abbas(1989).Resurrection and Renewal: The Making of the Babi Movement in Iran.Ithaca: Cornell University Press.ISBN9780801420986.
• Barrett, David(2001).The New Believers.London, UK: Cassell & Co.ISBN0-304-35592-5.
• Editors of Encyclopaedia Britannica (2011-09-28)."Azalī".Encyclopædia Britannica.Retrieved2021-01-03.
• Browne, E.G.(1890) [Republished in 1901]. "Bábism".Religious Systems of the World: A Contribution to the Study of Comparative Religion.London: Swann Sonnenschein. pp. 333–53.
• Browne, E.G.,ed. (1918).Materials for the Study of the Babi Religion.Cambridge: Cambridge University Press.
• MacEoin, Denis(1992).The Sources for Early Bābī Doctrine and History.Leiden: Brill.ISBN90-04-09462-8.
• MacEoin, Denis M.(1987-12-15) [Updated 18 August 2011]."AZALI BABISM".Encyclopædia Iranica.Retrieved2021-01-03.
• MacEoin, Denis(2012)."Ṣubḥ-i Azal".Encyclopaedia of Islam(Second ed.).doi:10.1163/1573-3912_islam_SIM_7112.Retrieved2021-01-04.
• Manuchehri, Sepehr (1999)."The Practice of Taqiyyah (Dissimulation) in the Babi and Bahai Religions".Research Notes in Shaykhi, Babi and Baha'i Studies.3(3).Archivedfrom the original on 2 December 2006.Retrieved2006-12-29.
• Momen, Moojan(1991)."The Cyprus Exiles".Baháʼí Studies Bulletin:81–113.
• Smith, Peter(2000).A Concise Encyclopedia of the Baháʼí Faith.Oxford, UK:Oneworld Publications.ISBN1-85168-184-1.
• Warburg, Margit(2006).Citizens of the world: a history and sociology of the Bahaʹis from a globalisation perspective.Leiden: Brill.ISBN978-90-474-0746-1.OCLC234309958.