The Primal Point identified himself with the name Bab (Gate) during the first 4
years of this manifestation. This period was known as the Babi-hood (دوره بابیت)
period. In the year five, the Primal Point identified himself with the name
‘Qaem’(or 'Him Who Prevails') (دوره قائمیت).
The year six is when the period (دوره الوهیت) of divinity begun (The book of Five Grades, page 11). For more
details please see the ‘Background’ to the religion of Bayan on the main page of
Western and Eastern historians have generally referred to the followers of the
Primal Point as Babis. This also includes Bahais. While this convention may
appear to be sufficient from the point of view of historians, it is however
ambiguous and needs clarification:
Given the description given above, those followers during the first four years
ONLY were considered as Babis.
From year six when the Bayan was revealed, his followers were and will be
considered as Bayanis. Babi is no longer applicable as the name Bab no longer
presented the station of Primal Point and his mission since the year five of the
Bayanic manifestation. In the Persian Bayan, followers of Bayan are referred to
as People of Bayan اهل بیان (or Bayanis).
Bahais are those who believe that the Promised of Bayan (i.e. He Whom God Shall
Make Manifest) who according to Bayan is to appear after 1511 to 2001 Bayani
years was Mirza Hussayn Ali Nuri commonly known as Baha or Baha’u’llah who
claimed the office of the promised of Bayan when Bayan was at its infancy.
Given the description provided under ‘Babi’ above, Bahais correctly no longer
identify themselves as Babis. To Bayanis, Bahaism is a diversionary offshoot of the Bayani faith.
Generally, historians have referred to those followers of the Primal Point who
rejected the claims of Mirza Husayn Ali Nuri and followed the Point's successor Mirza
Yahya Nuri (entitled Subh-i Azal) as Azalis.
This naming was mainly used to make a distinction between what they called two
factions of Babis (i.e. Azalis and Bahais).
It also suited the Bahai purpose, as it would hide away the relationship between
Bayanis and the Primal Point. In fact this is how Bahais refer to Bayanis even
though Aqdas (the Bahai principal book) uses same term that was used in Persian
Bayan i.e. People of Bayan (or Bayanis).
The term Azali may also imply that Subh-i Azal had a claim of his own and that
perhaps he was the author of new teachings which is incorrect. In essence,
Bayanis need not be re-labelled. The term Bayani fully and uniquely identifies
them and qualifies their belief. In summary, there is no such thing as Azali as
all Azalis are Bayanis and all Bayanis are Azalis.
Please see Babis, Bahais, and Azalis.
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