Subh-i-Azal

A man named Yahya was a leader.

He led a group of people. The group followed a man called the Báb. The Báb gave Yahya a special title. He called him a mirror.

Life was hard for the group. They had to move to many lands. Yahya lived in places like Baghdad. He also lived in Cyprus.

Some people in the group disagreed. They followed different leaders. This caused the group to split apart.

Today, very few people follow his way. It is a part of history. Do you like to learn about history?

Yahya was a religious leader in Iran. He was born in 1831. Many people knew him by his title, Subh-i-Azal. This name means "Morning of Eternity."

He led a group called the Bábís. The Báb was the founder of this group. The Báb chose Yahya to be a leader. He called Yahya a "mirror." This meant Yahya could explain deep ideas. Yahya was only 19 years old when he was chosen.

Life was very difficult for the Bábís. They had to leave their homes. Yahya lived in many places. He lived in Baghdad and Istanbul. Later, he lived in Edirne. The government sent him to Cyprus in 1868. He lived a quiet life there.

Inside the group, people had different ideas. Some followed Yahya. Others followed his half-brother, Baháʼu'lláh. This caused the group to split into two parts. The followers of Yahya were called Azalis. Today, very few people follow the Azali way. Most people in the group follow Baháʼu'lláh instead. It is a big part of history.

Subh-i-Azal was a religious leader from Iran. He was born in 1831 to a nobleman named Mīrzā Buzurg-i-Nūrī. His mother died when he was born. His father died in 1839 when Yahyā was only eight years old. He was raised by his stepmother, Khadíjih Khánum.

He is best known by his title, Subh-i-Azal. This name means "Morning of Eternity." The Báb, who founded the Bābī movement, gave him many special names. One name was "Everlasting Mirror." The Báb believed Yahyā could write verses inspired by God. He saw Yahyā as someone who could explain things that were hard to understand. This was important during the time before a promised messiah arrived.

Yahyā became a leader at a very young age. In 1850, he was only 19 years old. The Báb named him as a leader after the Báb's death. Before that, Yahyā had been the Báb's chief deputy. He also helped spread the new faith in places like Nur. During a hard time in 1852, he had to flee to Baghdad. He lived there for ten years before moving to Istanbul.

Later, the Bābī community faced many big changes and splits. Yahyā had a conflict with his half-brother, Baháʼu'lláh. Baháʼu'lláh also claimed to be the messiah. This caused the followers to divide into two different groups. The people who followed Yahyā were called Azalis. The Ottoman government sent the groups to different places. In 1868, Yahyā was sent to live in Cyprus.

Yahyā lived a quiet life in Cyprus after 1878. He lived on a British pension until he died in 1912. By 1904, his followers were a very small group. Most Bābís chose to follow Baháʼu'lláh instead. Today, very few Azalis remain. Some sources say there are only a few thousand followers left. Most are in Iran, and a small number are in Uzbekistan.

Subh-i-Azal was a prominent Iranian religious leader and writer. He served as the second head of the Bābī movement following the execution of its founder, the Báb, in 1850. Born Mīrzā Yahyā Nūrī in 1831, he was the son of a nobleman named Mīrzā Buzurg-i-Nūrī. His father served as a minister in the court of Fath-Ali Shah Qajar. After his father died in 1839, Yahyā was raised by his stepmother, Khadíjih Khánum.

His title, Subh-i-Azal, translates to "Morning of Eternity." This name is derived from the Hadith-i-Kumayl, an Islamic tradition quoted by the Báb. Throughout his life, the Báb conferred several other titles upon him. These included al-Waḥīd, Ṭalʻat an-Nūr, and ath-Thamara. He was also called the "Everlasting Mirror" and the "Fruit of the Bayan." The Báb believed Subh-i-Azal possessed the ability to write divinely-inspired verses. He viewed him as a mirror capable of explaining the unexplained before the appearance of the promised messiah.

Yahyā entered the Bābī community around 1845 at the age of 14. He worked to propagate the faith in the province of Mazandaran. During the Battle of Fort Tabarsi, he attempted to travel to assist the Bābīs. However, he and others were arrested near Amul by government officials. While in custody, he was reportedly harassed and spat upon by people. He was eventually released after a commander ordered that prisoners from distinguished families should not be harassed. This event occurred during a period of intense military confrontation between the Bābī community and the government.

In 1850, at only 19 years old, the Báb appointed Subh-i-Azal as his successor. The Báb described him as "the Fruit that ripened in the year six." Before his execution, the Báb entrusted letters to a messenger to deliver to both Subh-i-Azal and Baháʼu'lláh. Different groups interpret these letters in different ways. Baháʼís believe the Báb appointed Subh-i-Azal as a protective measure to shield Baháʼu'lláh. Conversely, Azalis and some scholars view the appointment as a permanent designation of leadership. This distinction remains a central point of debate in religious history.

A major conflict arose between Subh-i-Azal and his half-brother, Baháʼu'lláh. Baháʼu'lláh had served as Subh-i-Azal's leading intermediary but later claimed messianic status. This disagreement caused a deep division within the Bābī community. Those who remained loyal to Subh-i-Azal became known as Azalis. The Ottoman government responded to these tensions by exiling the groups. In 1868, the government sent Subh-i-Azal and his followers to Cyprus. Meanwhile, Baháʼu'lláh and his followers were exiled to Acre in Palestine.

Following his exile, Subh-i-Azal lived a life of increasing obscurity. When Cyprus was leased to Britain in 1878, he lived on a British pension. By 1904, the number of Azali followers had dwindled significantly. Most Bābīs had recognized Baháʼu'lláh as the spiritual successor to the Báb. After Subh-i-Azal died in 1912, the Azali movement entered a period of stagnation. The movement lacks a central organization or an acknowledged leader today. Current estimates from 2001 suggest there are no more than a few thousand followers, mostly in Iran. A 2009 report noted a very small number of followers in Uzbekistan.

Historians have struggled to reconstruct the exact nature of the Bābī split. Academic reviews often examine the conflicting claims made by Azalī and Baháʼí sources. For example, the scholar Edward Granville Browne studied the movement and published primary sources. He engaged in correspondence with Subh-i-Azal himself. Later research by scholars like Kavian Milani has analyzed early manuscripts to understand the history of the movement. These studies look at how early texts, such as the Nuqtatu'l-Kaf, were written and circulated. Such research helps clarify how the leadership of the Bābī community changed over time.