Wikipedia:Articles for deletion/Mírzá Mustafá (2nd nomination)

The following discussion is an archived debate of the proposed deletion of the article below. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in a deletion review). No further edits should be made to this page.

The result was keep. Passes WP:GNG after improvements to the article highlighted in the discussion (non-admin closure) Run n Fly (talk) 17:08, 16 May 2021 (UTC)[reply]

Mírzá Mustafá (edit | talk | history | protect | delete | links | watch | logs | views) – (View log)

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Fails WP:GNG - A topic is presumed to be suitable for a stand-alone article or list when it has received significant coverage in reliable sources that are independent of the subject.
There is only one source and it is related to the subject. Serv181920 (talk) 17:02, 9 May 2021 (UTC)[reply]

Note: This discussion has been included in the list of Religion-related deletion discussions. Serv181920 (talk) 17:02, 9 May 2021 (UTC)[reply]

Note: This discussion has been included in the list of Iraq-related deletion discussions. Spiderone^{(Talk to Spider)} 17:16, 9 May 2021 (UTC)[reply]

• Keep - I just updated the page with several references and some text cleanup. Still needs some content expansion off the references, and a name change after AFD closes. Cuñado ☼ - Talk 22:54, 9 May 2021 (UTC)[reply]

• Strong Keep - I updated the page with two more academic sources, one from Chehabi and one from Iranica. Chehabi says ([1]): "Mustafa Baghdadi, a prominent Bahai of Beirut who had moved there from Baghdad". Iranica says ([2]): "Moḥammad-Moṣṭafā Baḡdādi (b. Baghdad, 1254/1838; d. Iskenderun, 27 Šawwāl 1328/1 November 1910; Figure 1) was an eminent early Arab Bahai and apostle of Bahā-Allāh. From childhood Moḥammad-Moṣṭafā accompanied his father in his activities and waited upon Qorrat-al-ʿAyn, transmitting her messages. In Qazvin he served as a courier between her and his father, delivering his father’s questions to her and transmitting to him her answers (Baḡdādi, Resāla, p. 119). During Bahāʾ-Allāh’s exile in Baghdad and before his declaration in 1280/1863, Moḥammad-Moṣṭafā was among the few who recognized him as man yoẓheroho’llāh (He whom God shall make manifest) foretold by the Bāb and became his devoted followers. ʿAbd-al-Bahāʾ designated him as “the leader among the friends in Iraq” (1971, pp. 131-32). Renowned for his strength and courage, many Bahais took shelter with him whenever they were harassed or in trouble." Tarikhejtemai (talk) 04:48, 10 May 2021 (UTC)[reply]
• keep Smkolins (talk) 13:23, 10 May 2021 (UTC) see:[reply]

• Ramsey Zeine (2006). Iraj Ayman (ed.). "The Bahá'í Faith in the Arabic Speaking Middle East; Part 1 (1753-1863)". Lights of 'Irfán; Haj Mehdi Armand Colloquium. 7. Wilmette, IL: National Spiritual Assembly of the Bahá'ís of the United States: 267–8. Mírzá Muammad Mustafa Baghdadi was the son of Shaykh Mu ̇ammad Shibl. Mr. Balyuzi provides us with a synopsis of his life:… Mírzá Mustafa, who was born in Baghdad in about 1837.…In 1874 Mírzá Mustafa was arrested along with many others of the Bahá'ís of Baghdad, …. Bahá'u'lláh instructed him to take up his residence in Beirut where he was frequently of service to those Bahá'ís travelling to 'Akká. After the ascension of Bahá'u'lláh, he moved to Alexandretta (Iskandarun), where he died in 1910.… 'was the recipient of more than 150 Tablets revealed for him by Bahá'u'lláh, and 250 Tablets revealed by 'Abdu'l-Bahá.' Dr. Ekbal believes that '… Muhammad Mustafa was probably the recipient of the highest number of Tablets, both from Bahá'u'lláh and 'Abdu'l- Bahá.' (in) Memorials of the Faithful (he was described in glowing terms.)
• Moojan Momen (1982). "The Trial of Mullā 'Alī Basṭāmī: A Combined Sunnī-Shī'ī Fatwā against the Bāb". Journal of the British Institute for Persian Studies. 20: 113–143. JSTOR 4299725. (After the arrest of Mullá `Alí)…Mírzá Mustafá Baghdádí, whose father was a leading Shaikhí of Baghdad at this time, describes what ensued: 'And when the messenger (i.e. Mullá `Alí] came to Baghdad, the governor imprisoned him and placed the books and letter in the council chamber (al-majlis). My father Shaikh Muhammad used to visit the messenger in prison every day and heard the Word of God from him for three months. He used to teach what he heard to the seekers and, in this brief time, many of these people became believers; for example. ..[Mírzá Mustafá here gives a list of names]. And when government saw that the affair was gaining ground day by day, the aforementioned Walí, Najíb Páshá, ordered the ulama from all parts to present themselves in Baghdad.'… (a second account) which make no mention of the Shí`í-Sunní disagreement but deny that Mullá `Alí recanted his belief. The following is the account of the trial in Mírzá Mustafá al-Baghdádí's autobiographical sketch: 'And the messenger [i.e. Mullá `Alí] was summoned to that awesome meeting, and they asked him concerning the author of the cause and he answered, 'The awaited Spirit of Truth has appeared, and he is the one promised in the writings (suhuf) of God and His books.' He recited to them some of the verses and prayers and summoned them to believe. So the cause became of great importance to them, and they arose to denounce it and remonstrated with arrogance. They concurred in pronouncing his unbelief, and decreed the death and annihilation of the messenger.'
• Amanat, Abbas (1981). Early Years of the Babi Movement - background and development (PhD). Oxford University. pp. iv, 212, 216–8, 241–2, 244, 247, 249, 251, 253, 261, 263, 264–5, 268, 432. OCLC 312165527. Baghdadi, Aqa Muhammad Mustafa ibn(son of) Shaykh Muhammad Shibl… Aqa Muhammad Mustafaal-Baghdadi, whose father was a well known mujtahid amongst the Shaykhis, records that before the appearance of the Bab 'all the adherants [i.e. Shaykhis] in Baghdad and its outskirts were mournful at the departure of the late Sayyid, but in the meantime they remained vigilant and watchful for the appearance of the "Promised One" [Zuhur al-Mu'ud] till they came to the honour of his presence.'… Rawlinson, the contemporary British representative in Baghdad who recorded certain details about Mulla Ali's mission, confirms that 'a considerable section of the Sheeahs (Shi'is) of Najaf supported Mulla Ali, while Aqa Muhammad Mustafa Baghdadi mentions various groups of students and adherents who following their mujtahids, were attracted to the new movement. Qatil also confirms the overwhelming support of the Shaykhis prior to the occurrence of the first signs of strong Balasari opposition.… However the majority of those who were regarded as confirmed believers were Shaykhi students or those who previously held some relation with Sayyid Kazim. As far as can be traced, of the total of more than one hundred converts in 'Atabat, nearly half were either Persian or of Persian origin. Of the remaining half more than two-thirds were natives of Iraq who resided in Karbila', Najaf, Baghdad and its neighbourhood. The origin of the remaining one-third is not known.(credited to Baghdadi) The Arab group included some mujtahids of relative importance such as Shaykh Bashir Najafi, a mujtahid of 75 years of age(credited to Baghdadi)… Haji Muhammad Karradi, an aged sarraf who was an officer in the Ottoman army before settling in Baghdad and joining Rashfl's literary circle. He composed qasidihs in praise of Rashti (credited to Baghdadi) … Amongst them … a certain Haji 'Abd al-Muttalib, a resident of Kazimayn, who later in 1264 provided the necessary means for fifty Arab and Persian Babis of Iraq to travel to Iran and participate in the march from Khurasan to Mazandaran, may be mentioned(credited to Baghdadi)… Another Shaykhi dignitary, Shaykh Muhammad Shibl Baghdadi, was also invited presumably to represent the Arab followers of Rashti. But being a believer in the Bab he decided not to participate in the trial. 'He left Baghdad in haste since he reckoned that the vali, intended to obtain approval for the refutation of the cause of God'.(credited to Baghdadi)… Far from the excitement and publicity which surrounded his case, Mulla Ali was spending his third month in the Baghdad gaol. Through some contacts that he managed to establish with the outside, he was still able to transmit his teachings Baghdadi reports; 'My father, Shaykh Muhammad, who visited the "messenger" every day in the gaol, heard from him the "Word of God" [Kalamatallah] for the period of three months. He [i.e. Shaykh Muhammad] then delivered whatever he had heard [from Bastami] to the believers. During this brief period, a great number of people were converted'.… The growing interest shown in the case by the public must, no doubt, have encouraged the vali to set the date for the Baghdad trial. Baghdadi states: 'when the Government saw that the following of the cause [i.e. the Babi movement] is increasing day by day, the valit Najib Pasha ordered the ulama to be present in Baghdad.'… As a result of this objection, Mulla Ali Bastami was closely cross-examined. Nearly all sources agree that his belief in the contents of the new Furqan was scrutinised by the court. But his reply differs from one source to another. Baghdadi states that in reply to the court's question about the identity of Sahib al-Amr, Bastami maintained that; 'He is the righteous expected soul. He appeared and he is the one who was anticipated by the Holy Books'. The author even goes as far as to suggest that Mulla Ali 'glorified the Cause' by reciting some of the verses and prayers of the Bab to the jury and invited them to recognise the Bab's call.… Such sharp contrast between the above sources, prevents a firm conclusion regarding Bastami's response being reached (adding in the footnote:)!! Baghdadi a zelaous Babi perhaps on this occasion only relates the recollections of his father's who in turn was absent from the trial. Further, his sympathy towards Bastami perhaps prevented him or his father from saying something which in their mind could damage the image of Mulla Ali.…(end mention of Baghdadi in the footnote).…
• Amanat, Abbas (1989). Resurrection and Renewal. Ithaca, New York, US: Cornell University Press. pp. xv, 213, 215, 228–9, 232, 234, 300, 307–9, 312, 315, 320, 323, 427. ISBN 0-8014-2098-9.
• Anderson, Eileen Littrell (1992). Qurratu'l-Ayn Tahirih: a study in transformational leadership (PhD). United States International University. pp. 14, 53–4, 115, 139. OCLC 45072741. 304049413.
• Mírzá Habíbu’lláh Afnán’s Khátirát-i-Hayát; translated by Ahang Rabbani (2007). "Memories of My Life Translation of Mírzá Habíbu'lláh Afnán's Khátirát-i-Hayát" (PDF). Online Journal of Bahá‟í Studies. 1. Houston, TX: 350, 365. ISSN 1177-8547.

The above discussion is preserved as an archive of the debate. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in a deletion review). No further edits should be made to this page.