Riḍván (Arabic: رضوان‎ Riḍwán; Persian transliteration: Riḍván) is a twelve-day festival in the Bahá'í Faith, commemorating the commencement of Bahá'u'lláh's prophethood. It begins at sunset on April 20 and continues until sunset, May 2. On the first (April 21), ninth (April 29) and twelfth days of Ridván (May 2), work and schooling is suspended.

"Ridván" means paradise, and is named for the Garden of Ridván, outside Baghdad where Bahá'u'lláh stayed for twelve days after the Ottoman Empire exiled him from Baghdad and before commencing his journey to Constantinople.

It is the most holy Bahá'í festival, and is also referred to as the "Most Great Festival" and the "King of Festivals".

In the Kitáb-i-Aqdas, written during 1873, Bahá'u'lláh ordains Ridván as one of two "Most Great Festivals", along with the Declaration of the Báb. He then specified the first, ninth, and twelfth days to be holy days; these days mark the days of Bahá'u'lláh's arrival, the arrival of his family and his departure to the Ridván garden.

The Festival of Ridván is observed according to the Bahá'í calendar, and begins on the thirty-second day of the Bahá'í year, which usually falls on April 21. The festival properly starts at two hours before sunset on that day, which symbolizes the time that Bahá'u'lláh entered the garden. On the first, ninth, and twelfth days, which are Bahá'í Holy Days, work is prohibited. Currently, the three holy days are usually observed with a community gathering where prayers are shared followed with a celebration.

Bahá'ís claim that the Báb was also the return of Elijah and John the Baptist, that he was the "Ushídar-Máh" referred to in the Zoroastrian scriptures, and that he was the forerunner of their own religion. Bahá'u'lláh, the founder of the Bahá'í Faith, was a follower of the Báb and claimed to be the fulfillment of his promise that God would send another messenger.

In the 1790s in Persia, Shaykh Aḥmad (1753–1826) began a religious movement within Shi'a Islam. His followers, who became known as Shaykhis, were expecting the imminent appearance of the Qá'im of the House of Muhammad, also called the Mahdi. After the death of Shaykh Ahmad, leadership was passed on to Sayyid Kázim of Rasht (1793–1843).

Around 1839–40 the Báb went on pilgrimage to Iraq, and stayed mostly in and around Karbala. There he is believed to have met the leader of the Shaykhis, Sayyid Kázim, who showed a high regard for him. He is believed to have attended some of Siyyid Kazim's lectures; however, this period is almost entirely undocumented.

As of his death in December 1843, Sayyid Kázim had counselled his followers to leave their homes to seek the Mahdi, who according to his prophecies would soon appear. One of these followers, named Mullá Husayn, after keeping vigil for forty days in a mosque, travelled to Shiraz, where he met the Báb.

Soon after he arrived in Shiraz, Mullá Husayn came into contact with the Báb. On the night of May 23, 1844 Mullá Husayn was invited by the Báb to his home; on that night Mullá Husayn told him that he was searching for the possible successor to Siyyid Kázim, the Promised One, and the Báb told Mullá Husayn privately that he was Siyyid Kázim's successor and the bearer of divine knowledge.

In his early writings, the Báb appears to identify himself as the gate (báb) to the Hidden Twelfth Imam, and later he begins to explicitly proclaim his station as that of the Hidden Imam and a new messenger from God. Rather than being a discontinued or evolving consciousness, Saiedi states that the works of the Báb is unitary throughout, and that the gradual disclosure of the Báb's identity is defined by the principle of unity in diversity of all reality.

However in his early phase of his declaration to the public, the title báb was emphasized as that of that of the gate leading to the Hidden Imam, as the Báb had told his early believers not to fully disclose his claims and reveal his name. The approach of laying claim to a lower position was intended to create a sense of anticipation for the appearance of the Hidden Imam as well as avoiding persecution and imprisonment because a public proclamation of mahdihood could have swiftly brought a condemnation of death upon the Báb. After a couple months, as the Báb observed a further acceptance and readiness among his believers and the public, he gradually moved his public claim to that of the Hidden Imam. Then in his final years he publicly announced his station as a Manifestation of God; in his trial, he boldly proclaimed himself, in the presence of the Heir to the Throne of Persia and other notables, to be the Promised One.^[19][20] The adoption of a cautious policy had managed to attract much attention with as little possible controversy in the early months of his public declarations.

The gradual unfoldment of his claims, however, did cause some confusion, both in the public and for some of his believers. A number of his early believers had instantly recognized his station as a messenger from God with divine authority and this resulted in confusion and disagreement within the Bábi community. Also, even when the Báb had intended to convey his message with caution, many of his followers such as Táhirih were openly declaring the coming of the promised Hidden Imam and Mahdi.

On the morning of July 9, 1850 in Tabriz, a young Persian merchant known as the Báb was charged with apostasy and shot by order of the Prime Minister of the Persian Empire. The events surrounding his execution have been the subject of controversy among researchers, and are regarded as miraculous by Bahá'ís, who consider him to be a Manifestation of God.

The Báb and one of his companions were suspended on a wall and a large firing squad prepared to shoot. When the smoke cleared after the first firing of bullets, the Báb was missing. Reports continue by stating that the Báb was found back in his prison room finishing dictation to his secretary. Other sources, which include Persian and European reports, give a variety of accounts, some in agreement with the miracle-like Bahá'í story, and some indicating a less miraculous event. All agree that he survived the first firing squad, and was killed by the second.

For many years after his death, the remains of the Báb were secretly transferred from place to place until they were brought to their final resting place at the Shrine of the Báb in Haifa on the middle terrace of the Bahá'í Gardens.

In 1850 a new prime-minister, Amir Kabir, ordered the execution of the Báb; he was brought to Tabriz, where he would be killed by a firing squad. The night before his execution, as he was being conducted to his cell, a young man, Anís (sometimes called Mulla Muhammad Ali), threw himself at the feet of the Báb, wanting to be killed with the Báb. He was immediately arrested and placed in the same cell as the Báb.

On the morning of July 9, 1850, the Báb was taken to a courtyard filled with nearly ten thousand people wishing to watch his execution. The Báb and Anís were suspended on a wall and the firing squad of 750 rifles prepared to shoot.

In 1890 the Cambridge orientalist Edward Granville Browne had an interview with Bahá'u'lláh in this house. After this meeting he wrote his famous pen-portrait of Bahá'u'lláh:

"In the corner where the divan met the wall sat a wondrous and venerable figure, crowned with a felt head-dress of the kind called táj by dervishes (but of unusual height and make), round the base of which was wound a small white turban. The face of him on whom I gazed I can never forget, though I cannot describe it. Those piercing eyes seemed to read one's very soul; power and authority sat on that ample brow; while the deep lines on the forehead and face implied an age which the jet-black hair and beard flowing down in indistinguishable luxuriance almost to the waist seemed to belie. No need to ask in whose presence I stood, as I bowed myself before one who is the object of a devotion and love which kings might envy and emperors sigh for in vain!"

On May 9, 1892 Bahá'u'lláh contracted a slight fever which grew steadily over the following days, abated, and then finally took his life on May 29, 1892. He was buried in the shrine located next to the Mansion of Bahjí.

(The following passage on this subject was gleaned from www.bahai.us)

Baha’u’llah died after a brief illness in 1892 in the mansion of Bahji outside Akko (also known as Akka or Acre), in what is now northern Israel. After spending most of His life in exile, He was able to live his later years at Bahji in relative tranquility. He was buried in a small stone house adjacent to the mansion. This Shrine is the holiest place on earth for Baha’is, the place toward which they turn in prayer each day.

Six days before His death, Baha’u’llah gathered his followers and family members and delivered what would be His last address to them:

"I am well pleased with you all. Ye have rendered many services, and been very assiduous in your labors. Ye have come here every morning and every evening. May God assist you to remain united. May He aid you to exalt the Cause of the Lord of being."

For a week after Baha’u’llah’s death, writes Shoghi Effendi, “a vast number of mourners, rich and poor alike, tarried to grieve with the bereaved family. . . Notables, among whom were numbered Shí'ahs, Sunnis, Christians, Jews and Druzes, as well as poets, ulamas and government officials, all joined in lamenting the loss. . .”

About a year prior to His passing, Baha’u’llah revealed His Will and Testament, which named His eldest son, Abdu’l-Baha, as His successor and constitutes the Covenant of Baha'u'llah.

In 1992, on the centenary of Baha’u’llah’s passing, several thousand Baha’is from more than 200 countries gathered to pay homage to Him at His shrine outside Bahji. The following November, approximately 27,000 followers assembled in New York City to celebrate the anniversary of the inauguration of Baha’u’llah’s Covenant, which has preserved the unity of the Baha'i Faith since its inception.

Baha'u'llah's ministry came to an end in 1892. He left to humanity a priceless heritage of spiritual and social teachings, which He claimed would lead humanity to true and abiding peace. He endured decades of suffering to accomplish this mission. As he says In His own words:

"The Ancient Beauty hath consented to be bound with chains that mankind may be released from its bondage, and hath accepted to be made a prisoner within this most mighty Stronghold that the whole world may attain unto true liberty. He hath drained to its dregs the cup of sorrow, that all the peoples of the earth may attain unto abiding joy, and be filled with gladness. This is of the mercy of your Lord, the Compassionate, the Most Merciful. We have accepted to be abased, O believers in the Unity of God, that ye may be exalted, and have suffered manifold afflictions, that ye might prosper and flourish.

He Who hath come to build anew the whole world, behold, how they that have joined partners with God have forced Him to dwell within the most desolate of cities!"

Baha'u'llah died approximately eight hours after sunset on 29 May, 1892.

`Abdu'l-Bahá had stated that since May 23 was also the day that the Báb declared his mission, and should be exclusively associated with him, that that day should under no circumstances be celebrated as his day of birth. However, as the Bahá'ís begged for a day to be celebrated as `Abdu'l-Bahá's birthday, he gave them November 26, 180 days after the ascension of Bahá'u'lláh, to be observed as the day of the appointment of the Centre of the Covenant. The holiday was originally known as the Jashn-i-A’zam in Persian (The Greatest Festival), because `Abdu'l-Bahá was known as the the Greatest Branch; in the West, the holiday became known as the Day of the Covenant.

The day is one of two Bahá'í holy days where work does not need to be suspended.

The Passing of 'Abdu'l-Bahá

Courtesy: www.bahai.org

The news of `Abdu'l-Bahá's passing on November 28, 1921, was received by the Bahá'í world and the citizens of Haifa with profound distress and grief. The Holy Land--a land all too frequently convulsed by religious conflict-- witnessed an unprecedented event of unity and collective emotion in the aftermath of `Abdu'l-Bahá's death. Jews, Christians, Muslims, and Druzes, of all persuasions and denominations; Arabs, Turks, Kurds, Armenians, and other ethnic groups were drawn together in mourning His passing and in sharing their common loss.

The funeral of `Abdu'l-Bahá, "a funeral the like of which Palestine had never seen," drew "no less than ten thousand people...representing every class, religion and race in that country." "A great throng," the British High Commissioner wrote, "had gathered together, sorrowing for His death, but rejoicing also for His life." The Governor of Jerusalem at the time also wrote in describing the funeral: "I have never known a more united expression of regret and respect than was called forth by the utter simplicity of the ceremony."

"The coffin containing the remains of `Abdu'l-Bahá was borne to its last resting-place on the shoulders of His loved ones.... The long train of mourners, amid the sobs and moans of many a grief-stricken heart, wended its slow way up the slopes of Mt. Carmel to the Mausoleum of the Báb... Close to the eastern entrance of the Shrine, the sacred casket was placed upon a plain table, and, in the presence of that vast concourse, nine speakers, who represented the Muslim, the Jewish and Christian Faiths...delivered their several funeral orations. The coffin was then removed to one of the chambers of the Shrine, and there lowered, sadly and reverently, to its last resting-place in a vault adjoining that in which were laid the remains of the Báb."

The following are extracts from some of the speeches given on the occasion of `Abdu'l-Bahá's funeral. The first speaker was Yúsuf al-Kha t ib, a well-known Muslim orator:

O concourse of Arabians and Persians! Whom are ye bewailing? Is it he who but yesterday was great in his life and is today in his death greater still? Shed no tears for the one that hath departed to the world of Eternity, but weep over the passing of Virtue and Wisdom, of Knowledge and Generosity. Lament for yourselves, for yours is the loss, whilst he, your lost one, is but a revered Wayfarer, stepping from your mortal world into the everlasting Home. Weep one hour for the sake of him who, for well nigh eighty years, hath wept for you! Look to your right, look to your left, look East and look West and behold, what glory and greatness have vanished! What a pillar of peace hath crumbled! What eloquent lips are hushed! Alas! In this tribulation there is no heart but aches with anguish, no eye but is filled with tears. Woe unto the poor, for lo! goodness hath departed from them, woe unto the orphans, for their loving father is no more with them! Could the life of Sir `Abdu'l-Bahá `Abbas have been redeemed by the sacrifices of many a precious soul, they of a certainty would gladly have offered up their lives for his life. But Fate hath otherwise ordained. Every destiny is predetermined and none can change the Divine Decree. What am I to set forth the achievements of this leader of mankind? They are too glorious to be praised, too many to recount. Suffice it to say, that he has left in every heart the most profound impression, on every tongue most wondrous praise. And he that leaveth a memory so lovely, so imperishable, he, indeed, is not dead. Be solaced then, O ye people of Baha! Endure and be patient; for no man, be he of the East or of the West, can ever comfort you, nay he himself is even in greater need of consolation.

The next speaker was Ibrahim Na s s ar, a celebrated Christian writer:

I weep for the world, in that my Lord hath died; others there are who, like unto me, weep the death of their Lord...O bitter is the anguish caused by this heartrending calamity! It is not only our country's loss but a world affliction...He hath lived for well-nigh eighty years the life of the Messengers and Apostles of God. He hath educated the souls of men, hath been benevolent unto them, hath led them to the Way of Truth. Thus he raised his people to the pinnacle of glory, and great shall be his reward from God, the reward of the righteous! Hear me O people! `Abbas is not dead, neither hath the light of Baha been extinguished! Nay, nay! this light shall shine with everlasting splendor. The Lamp of Baha, `Abbas, hath lived a goodly life, hath manifested in himself the true life of the Spirit. And now he is gathered to glory, a pure angel, richly robed in benevolent deeds, noble in his precious virtues. Fellow Christians! Truly ye are bearing the mortal remains of this ever lamented one to his last resting place, yet know of a certainty that your `Abbas will live forever in spirit amongst you, through his deeds, his words, his virtues and all the essence of his life. We say farewell to the material body of our `Abbas, and his material body vanisheth from our gaze, but his reality, our spiritual `Abbas, will never leave our minds, our thoughts, our hearts, our tongues.

O great revered Sleeper! Thou hast been good to us, thou hast guided us, thou hast taught us, thou hast lived amongst us greatly, with the full meaning of greatness, thou hast made us proud of thy deeds and of thy words. Thou hast raised the Orient to the summit of glory, hast shown loving kindness to the people, trained them in righteousness, and hast striven to the end, till thou hast won the crown of glory. Rest thou happily under the shadow of the mercy of the Lord thy God, and He verily, shall well reward thee.

The Christian writer was followed by the Mufti of Haifa, Mu h ammad Murad:

I do not wish to exaggerate in my eulogy of this great one, for his ready and helping hand in the service of mankind and the beautiful and wondrous story of his life, spent in doing that which is right and good, none can deny, save him whose heart is blinded...

O thou revered voyager! Thou hast lived greatly and hast died greatly! This great funeral procession is but a glorious proof of thy greatness in thy life and in thy death. But O, thou whom we have lost! Thou leader of men, generous and benevolent! To whom shall the poor now look? Who shall care for the hungry? and the desolate, the widow and the orphan?

May the Lord inspire all thy household and thy kindred with patience in this grievous calamity, and immerse thee in the ocean of His grace and mercy! He verily, is the prayer-hearing, prayer-answering God.

Another distinguished Muslim, `Abdu'llah Mukhlish, followed the Mufti of Haifa:

...the sun of knowledge has set; the moon of virtues has disappeared; the throne of glory has crumbled, and the mountain of kindness is levelled by the departure of this benevolent one from the mortal world to the immortal realm. I do not need to explain the sublimity of the great one whom we have lost or to enumerate his great qualities, for all of you who are just are witnesses and can testify to what has been given him of personal beauty, beauty of his character, greatness of his heart, vastness of the sea of his knowledge and generosity...I beg your pardon if I fail in doing my duty as far as faithfulness is concerned or if I am unable to pay the generous one who has departed what he deserves of the best and highest praise, because what my tongue utters has emanated from a tender memory and broken heart. Indeed, they are wounds and not words; they are tears and not phrases...`This calamity has made all previous calamities to be forgotten. But this calamity will never be forgotten.'

Next, Shaykh Yúnus al-Khatib, a Muslim poet of note, recited a poem he had composed; and he was followed by Bishop Bassilious, the head of the Greek Catholic Church of Haifa, who dwelt particularly on `Abdu'l-Bahá's humanitarian deeds, His generosity to the poor, His charm and majesty of mien. Then came the turn of the youth to pay homage and tribute. Wadi` Bustani, a young Christian, had a poem to offer. Here are some lines from it:

In the souls and in the minds thou art immortal. One like thee, who has all perfections, virtues and honors, is eternal...O `Abdu'l-Bahá, O son of Bahá'u'lláh! May my life be a sacrifice to one like thee. Thou art the all-wise, and all else beside thee are only learned. What can the poets say in thy day? O `Abdu'l-Bahá, O son of Bahá'u'lláh! Thou wert just as God wanted thee to be and not as others wished. Thou hast departed in the Holy Land wherein Christ and the Virgin Mary lived. The land that received Mohammed; the land the dust of which is blessing and wealth...We shall be sustained by this Tomb and the One it contains. The covenant of love and devotion will remain forever between us.

Among the final speakers was Salomon Bouzaglo, one of the leading figures of the Jewish population of Haifa, who spoke in French. Here is a translation of his speech:

It is indeed strange that in an age of gross materialism and lack of faith a great philosopher such as He whom we mourn--`Abdu'l-Bahá `Abbas--should appear. He speaks to our hearts, our consciences. He satisfies our thirsty souls with teachings and principles that are the basis of all religion and morality. In His writings and public talks, and in His intimate conversations He could always convince the most learned and the most orthodox. His life was the living example of self-sacrifice, of preferring the good of others to one's own.

The philosophy of `Abdu'l-Bahá is simple and plain, yet sublime. It accords with human character. Its virtues overcome prejudice and superstition ... `Abbas has passed away in Haifa, in Palestine, in the Holy Land wherein prophets have always appeared. The ancient glory of this land is restored. We are not the only ones who weep for Him, in Whom we take pride. In Europe, in America, in every country, people athirst for social justice and brotherhood also weep for Him. He suffered from despotism, fanaticism and intolerance. For decades, `Akka--the Bastille of the Ottomans--held Him a prisoner. Baghdad--the `Abbasid capital--also served as a prison for Him and for His Father. Persia--the ancient cradle of divine philosophy--threw out her children, whose ideas were conceived in her land. Cannot we witness the manifestation of Divine Will to exalt the Holy Land that it become, once again, the cradle of noble and generous ideals? He, Who has left such a glorious heritage, is not dead. He, Who has promulgated such great principles, is immortal in the memory of posterity.