Azali


An Azali or Azali Bábí is a follower of the monotheistic religion of Subh-i-Azal and the Báb. Early followers of the Báb were known as Bábís; however, in the 1860s a split occurred after which the vast majority of Bábís followed Mirza Husayn ʻAli, known as Baháʼu'lláh, and became known as Baháʼís, while the minority who followed Subh-i-Azal came to be called Azalis.
Current estimates are that there are no more than a few thousand.

Distinguishing characteristics

Azalis do not accept any of those who have advanced claims to be the Báb's promised one. The most bitterly contested claim is that of Baháʼu'lláh in 1863. Azalis rejected his claim of divinity, 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:
After the split with the Baháʼís, some Azalis were very active in secular reform movements and the Iranian Constitutional Revolution, including Shaykh Ahmad Ruhi Kermani and Mirza Abd-al-Hosayn Kermani. However, the community was still suppressed as a heresy, and the accusation of being an Azali was often enough for most to believe it to be true. Coupled with the Azali practice of taqiyya, determining whether or not a particular figure in Persian politics was an Azali is difficult.

Taqiyya

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 practiced taqiyya later abandoned it, declared themselves openly, and were put to death.
Among Azalis, however, the practice became ingrained and widespread. One historian has noted:

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 Dawlatábádí as his successor in turn after the death of his father, Mirza Hadi Dawlatábádí. 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 nor anyone else arose to organize the affairs of the community, or produce significant writing to develop the religion. He goes on to say :