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Friday, December 12, 2025

Shirkat-i Umana affair

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When Shoghi Effendi, passed away in 1957 without a will or a successor, it caused a major crisis regarding his massive estate in Iran, valued at nearly $287 million. A conflict arose between Baha'i religious rules, which stated the property belonged to the faith, and Iranian civil law, which stated it belonged to Shoghi's relatives. This was complicated because Shoghi had previously excommunicated his siblings, labeling them as covenant-breakers and enemies of the faith. To prevent losing total control of the assets, the Baha'i leadership made a controversial decision to negotiate with these relatives and pay them a significant portion of the fortune. This move upset many followers, who viewed it as a hypocritical betrayal of Shoghi's own decrees to strictly avoid those family members.

To secure the remaining assets, the leadership established a corporation known as the Umana Company. According to a legal complaint filed by Colonel Yadu'llah Thabet Rasekh, a former member of the community, this company was actually a tool used to commit fraud and evade millions of dollars in taxes. Baha'i leaders (Hands of the Cause) illegally transferred the property titles to a specific individual and then to the company to hide the real value of the land. These actions were not only illegal under Iranian law but also a violation of Baha'i principles.

For more details check:

Tuesday, December 9, 2025

Baha'u'llah had a total of four wives

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Baha'u'llah had a total of four wives. His fourth marriage was to a woman named Jamālīyyih.

This marriage took place late in his life. Jamālīyyih was related to one of Baha'u'llah's followers, as she was the niece of his loyal follower Khadimullah.

Persons familiar with Baha'u'llah's affairs confirm that prior to marrying Jamālīyyih, he had married a woman named Gawhar in 1867, who bore him a daughter named Furúghiyyih. His other wives included Navvab, the mother of 'Abbas Efendi, and his cousin Mahd-i 'Ulya, whose eldest son was Mīrzā Muḥammad 'Alī.

(Extracted from Der Bahaismus: Weltreligion der Zukunft? : Geschichte, Lehre und Organisation in kritischer Anfrage (Studienbücher im Gespräch mit der Zeit) - Francesco-ficicchia)

...in his old age he married Jamaliyya, the niece of his faithful follower, Khadim Allah. It is said that all his wives survived him.

(Earl Elder's Notes published in his translation of Kitab-i-Aqdas)

https://bahai-library.com/provisionals/aqdas/aqdas147.notes.html

Also here,
An Historical Analysis of Critical Transformations in the Evolution of the Baha’i World Faith by Vernon Elvin Johnson

The Religion Of The Bayan And The Claims Of The Baha'is by Jalal S. Azal


Sobhi and Avarih have also mentioned Jamaliyyih in their books.

Result of multiple marriages:

The sad story of the events that followed the death of Baha’u’llah are related thus by Mirza Jawad, who had come with Baha’u’llah from Edirne, and had remained a faithful follower all through the years at Akka: “Alas, alas for what we see today! All these spiritual virtues and humane practices have undergone a complete change. Concord has been replaced by dissension, constancy by cruelty, and affection by enmity. Dissent and mutual avoidance have appeared in this community.....antagonism and separation arose between father and son, brother and sister, husband and wife, and so forth; nay, God be our refuge! even envy and hatred.” The cause of this dissension was, according to Mirza Jawad, “the love of self and seeking after supremacy” of Abbas Efendi.

(The Baha'i Faith: Its History and Teachings by William McElwee Miller)

The first differences which happened after the death of Baha'u'llah

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Mirza Jawad continues, “The first differences which happened after the death of His Great Holiness our Master within this community was that Abbas Efendi concealed some part of the book of [Baha’u’llah’s] Testament entitled “the Book of my Testament,” which book was given to him by Baha’u’llah in his own holy writing. The detail of this is that on the ninth day after the Ascension [i.e., the death of Baha’u’llah] Abbas Efendi chose nine persons from amongst the Companions, one of whom was the author (of this book) and disclosed to them this document, concealing, however, a portion of it with a blue leaf [of paper], without any reason or justification, and gave it to them that they might enjoy the blessing of its perusal. One of them...read,...to the place concealed by the blue leaf, whereupon Abbas Efendi said to the persons above mentioned, ’Verily a portion of this book is concealed for a good reason, because the time doth not admit of its full disclosure’.” Later on the same day it was read to a number of other relatives and believers, down to the concealed portion.

”Let it not be hidden,” concludes Mirza Jawad, “...that the injunctions set forth in the above-mentioned book all refer to this community generally; haw then could it be right for Abbas Efendi to disclose what he wished and conceal a portion thereof? For there is no doubt that if what was concealed had not been suitable [for general publication] His Holiness Baha’u’llah would not have written it in his august writing.”

There is no question that Baha’u’llah appointed Abbas Efendi as his successor. But what authority was he to have? The Bab had indicated that his successor Subh-i-Azal had the same rank that he had, and was one with him. But Baha’u’llah made it very clear that anyone who succeeded him could never claim to share his rank as a Great Manifestation. For before his death he had stated in the Kitab-i-Aqdas that anyone who claims “Command,” that is, claims to have the rank of a Manifestation, before a thousand years is a false liar. Hence, Abbas Efendi was not authorized to take his father’s place, and be a continuation of his Manifestation, But very soon it began to appear that this was what he wanted to do. He called himself Abdu’l-Baha (the slave of Baha), and professed perfect submission to his father’s will. But he also assumed the title, “the Center” of the Covenant,” a title which many Baha’is thought belonged only to God. “Abbas Efendi,” writes Mirza Jawad, “after he had attained to supremacy..... claimed such lofty stations and high degrees as belong exclusively to Divine Theophanies.” And he quotes several pages of sayings of the new leader which show how high his aspirations were.

One of Abbas Efendi’s claims was that he alone had the right to interpret the writings of Baha’u’llah. “This servant is the expositor of the Perspicuous Book, and whatever of God’s writings is not confirmed by this servant is not worthy of credence.” In another place he says, “You must ask him [Abdu’l– Baha] regarding the meaning of the texts of the verses. Whatsoever he says is correct. Without his will not a word shall anyone utter.” Though he never called himself a new Manifestation, by claiming to be the sole infallible interpreter of the Ward of God, and by asserting that his writings were equally authoritative with those of his father, he assumed a station of which Baha’u’llah would most probably have warmly disapproved. Modern Baha’is, however, fully agree to these claims. For instance, the volume entitled Bahai Scriptures, to which frequent reference has been made, has two parts. Part I comprises the verses of Baha’u’llah, and Part II (larger than Part I), the writings and addresses of Abdu’l-Baha. Both are considered equally authoritative. “The words of Abdu’l-Baha..... have equal rank and spiritual validity with those of the Manifestation.”

(The Baha'i Faith: Its History and Teachings by William McElwee Miller)

https://www.h-net.org/~bahai/diglib/books/K-O/M/miller/Bahaism_Miller_1931.pdf

Mirza Muhammad Ali garnered substantial support, winning over nearly all of Baha'u'llah's family

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Mīrzā Muḥammad 'Alī garnered substantial support, winning over nearly all of Bahā’ullāh's family members, including the two surviving wives, two of his younger brothers (Mīrzā Badī'ullāh and Mīrzā Diyā'ullāh), and Bahā’ullāh’s secretary. The conflict shook communities throughout the East and West for years.

(Der Bahaismus: Weltreligion der Zukunft? : Geschichte, Lehre und Organisation in kritischer Anfrage (Studienbücher im Gespräch mit der Zeit) - Francesco-ficicchia)

the succession to the Báb was not an open question but a settled matter that was later overturned. A.-L.-M. Nicolas

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Synthesizing the historical evidence compiled during his decades of research, A.-L.-M. Nicolas presents a clear and unambiguous conclusion: the succession to the Báb was not an open question but a settled matter that was later overturned.

The primary points of his analysis are compelling. Subh-i-Azal was the Báb's explicitly named and publicly acknowledged successor, a fact confirmed by the near-unanimous allegiance of the early Babi community. In stark contrast, Baha'u'llah's claim to leadership was constructed upon a professed ignorance of the Báb's most sacred texts and required a systematic demotion of the Báb's prophetic station from that of a law-giving prophet to a simple herald. The evidence of their respective actions—Subh-i-Azal's quiet obedience and Baha'u'llah's open ambition—further reinforces this conclusion.

Ultimately, Nicolas's research portrays the Babi movement as having been fundamentally and deliberately transformed into the Baha'i Faith through what Nicolas's evidence portrays as a calculated and successful usurpation of leadership, an act that permanently severed the Baha'i Faith from the historical trajectory of the Báb's original revelation.

Monday, December 8, 2025

Hernia and dysentery.

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I sweated it out, thinking of the sufferings of Baha'u'llah and how the early Baha’is died of dysentery when they arrived in ‘Akka.

(Every Foreign Land: The Story of a Baha'i Pioneer by John Warner)

During this time, the wife of the Báb became severely depressed due to her disappointment over not being able to visit Bahá'u'lláh. Shortly after, as a result of contracting dysentery, she passed on to the Abha Kingdom,...

(Memories of My Life - Translation of Mírzá Habíbu’lláh Afnán’s Khátirát-i-Hayát)

https://bahai-library.com/pdf/r/rabbani_afnan_khatirat.pdf

During this time, the wife of the Báb became severely depressed due to her disappointment over not being able to visit Bahá’u’lláh. Shortly after, as a result of contracting dysentery, she passed on to the Abha Kingdom, thus depriving us of her infinite loving-kindness and unsurpassed spiritual qualities. After the ritual washing [of her body] at the Hammam-i-Khayri (otherwise known as Guldastih), her earthly remains were interred in a sacred shrine.

Addressing my late father, Áqá Mírzá Áqá, Bahá’u’lláh revealed a special Tablet of Visitation in the ever-brilliant memory of Khadíjih Bagum, which extols her exalted station and bestows the grace of God upon her. (At this point, Mírzá Habíb quotes portions of this Tablet of Visitation. However, the Bahá’í World Centre has indicated that they will publish a translation of this Tablet in due course.)

(Memories of the Báb, Bahá’u’lláh and `Abdu’l-Bahá by Mírzá Habíbu’lláh Afnán, p 18)

https://bahai-library.com/pdf/r/rabbani_habibullah_afnan_memories.pdf

The others soon recovered, but 'Abbas Effendi was taken with dysentery, and long remained in a dangerous condition. By his heroic exertions he had won the regard of one of the officers, and when this man saw my brother in this state he went to the governor and pleaded that 'Abbas Effendi might have a physician. This was permitted, and under the care of the physician my brother recovered.

(The Master in 'Akka by Myron H Phelps)

https://bahai-library.com/pdf/p/phelps_master_akka_scan.pdf

Baha'u'llah was very ill. All had severe malaria. Master and Aqa Riza had slight malaria, afterwards very severe dysentery for 1 month...

(Pilgrim's Notes - Saichiro Fujita, 1919)

https://bahai-library.com/fujita_pilgrims_notes

Baha'u'llah died in the year 1892 at Acre. The cause of his death was dysentery, following an illness that lasted for twenty-two days.

(The Religion of Bayan And The Bahai Claims By Jalal S. Azal)

https://archive.org/details/TheReligionOfTheBayanAndTheClaimsOfTheBahais

Izziyyih Khanum writes in Tanbih al-Na’imin that her brother suffered from specific physical ailments for years. She reports that Baha'u'llah was afflicted with a hernia disease and a constant tremor. Drawing on these two specific conditions, she argued that Baha'u'llah was unable to cure or dispel these maladies, questioning how he could then claim to heal the chronic psychological diseases of others.

Bahá’u’lláh’s sent his son Mírzá Muhammad-`Alí to Bombay

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In accordance with Bahá’u’lláh’s instructions, in 1308 A.H. [1891], Mírzá Muhammad-`Alí [Bahá’u’lláh’s son] went to Bombay to publish some of the Holy Tablets. As the Blessed Beauty instructed, he purchased a gravestone for the resting place of the wife of the Báb.

(Memories of the Báb, Bahá’u’lláh and `Abdu’l-Bahá by Mírzá Habíbu’lláh Afnán, p 18)

https://bahai-library.com/pdf/r/rabbani_habibullah_afnan_memories.pdf

Sunday, December 7, 2025

For twenty years, Baha'u'llah trained and protected Subh-i-Azal

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For twenty years, Baha'u'llah exerted intense "effort" in teaching, discipline, cultivation, and preservation of his brother, Subh-i-Azal. He describes nurturing this soul by teaching him the "words of the Merciful One", comparing this detailed effort to how the people of India teach their birds. Baha'u'llah explained that this guidance was so basic that it was like teaching children the alphabet. Furthermore, Baha'u'llah affirmed that for twenty years, He tried to protect and preserve this individual, despite having full knowledge of what was hidden within his heart. However, Baha'u'llah notes that despite this extensive nurturing, this individual turned against Him and became an active adversary.

(Extracted from Lawh-i-Sarraj of Baha'u'llah)

https://oceanoflights.org/bahaullah-st-201-fa/

In Lawh-i-Sarraj Bahá’u’lláh uses strong and explicit curses when addressing his opponents

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In Lawh-i-Sarraj Bahá’u’lláh uses strong, condemnatory language, and explicit curses when addressing his opponents, particularly those who arose from the Bábí community (the People of the Bayán) who rejected his claims.

Here are the terms, abuse, and curses given by Bahá’u’lláh to his opponents:

Designations of Disbelief and Immorality:

  • Polytheists/Associators (المشرکین): Those who disbelieved in God and His power, who turned away from His Beauty and fought against His Self, meaning Bahá’u’lláh.
  • Wrongdoers/Oppressors (الظالمین): Those who wronged the Self of God [Bahá’u’lláh] and will soon know to what place they will return.
  • Disbeliever (کفر بالله): One who questioned God's power or fought His sovereignty.
  • Rejecters/Averse Ones (المعرضین): Those who are counted among the rejecters before God, affiliated with the "letters of negation".
  • Deluded/Fanciful (المتوهمین): Those who are intoxicated by the "wine of delusions" (خمر اوهام).
  • Owners of Hatred/Malice (صاحبان بغضا): Those afflicted by "rancor and malice" (غل و بغضاء).
  • Heedless Polytheist (المشرک الغافل): An individual who claims faith but rejects the Manifestation.
  • Ignorant/Senseless (جاهل/بی خردان): Those whose words are contemptible (أحقر).

Spiritual Condemnation and Metaphorical Abuse:

  • People of the Fire/Hell (اهل نار): Those counted among the people of the Fire and who have returned to the "Sijjín of annihilation" (سجیین فنا).
  • Dead (الموتی): Those who disbelieved are considered dead, not alive, hearing, or understanding.
  • Wolf/Wolves (ذئب/ذئاب): Opponents are likened to wolves, whose previous followers are now counted among the people of the Fire.
  • Satan (شیطان): The chief opponent (implicitly Mirza Yahya) is referred to as having returned to his abode "in the lowest Hell" (أسفل الجحیم).
  • Wolf and Serpent/Dragon (ثعبان): The opponents’ harmful acts are likened to a serpent/dragon, and their actions in the past are compared to that of a wolf.
  • Worthless: Their words are considered worthless, "not even the size of the black of a dead ant's eye" (سواد عین نملة میتة).

Explicit Curses and Severe Warnings:

  • Woe and Shame (فَأُفٍّ لکم / ویل لکم): Used as exclamations of reproach.
  • Accursed (ملعون): Explicitly used to address the heedless polytheist.
  • Curse of the Bayán: "How many a reciter of the Bayán there is, and the Bayán curses him" (رب تالی البیان و البیان یلعنه).
  • Divine Curse: "May God curse the first wrongdoer who wronged the Primal Point in His later Manifestation...".
  • Tree destined for Fire: The opponent is called "the tree that deserves to fall and be thrown into the Fire" (شجره التی ینبغی لها أن تقع و تلقی فی النار).
  • Historical Parallels: Warned against becoming like Balaam (بلعام) or Judas Iscariot (یهودای اسخر یوطی), and the oppressors are referred to as Nimrod of oppression and Pharaoh of ignorance (نمرود الظلم و فرعون الجهل).
  • Bloodshed: Accused of killing Bahá’u’lláh with the "sword of turning away" and shedding his blood, and that their hearts will not be calmed "except by drinking My blood".
(Baha'u'llah, Lawh-i-Sarraj)

When the laws He has instituted are carried out, there will be no millionaires possible in the community and likewise no extremely poor.

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When the laws He has instituted are carried out, there will be no millionaires possible in the community and likewise no extremely poor. This will be effected and regulated by adjusting the different degrees of human capacity. The fundamental basis of the community is agriculture, tillage of the soil. All must be producers. Each person in the community whose need is equal to his individual producing capacity shall be exempt from taxation. But if his income is greater than his needs, he must pay a tax until an adjustment is effected. That is to say, a man’s capacity for production and his needs will be equalized and reconciled through taxation. If his production exceeds, he will pay a tax; if his necessities exceed his production, he shall receive an amount sufficient to equalize or adjust. Therefore, taxation will be proportionate to capacity and production, and there will be no poor in the community.

(‘Abdu’l-Bahá, The Promulgation of Universal Peace, pp. 301–303)

Thursday, December 4, 2025

"the Israeli War of Independence"

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At the end of World War II, the factional fighting between the Arabs and Jews began and the British Mandate came to an end with the Israeli War of Independence.
[...]
After the formation of the State of Israel, Rúhíyyih Khánum enjoyed a degree of freedom in Haifa that had not been possible for her before. Her social life became more varied and lively. She was a close friend of the Mayor of Haifa, Mr. Abba Khoushy, and his wife Hanna, and began to give wonderful dinner parties and soirees for the dignitaries of Haifa. She used to say Shoghi Effendi allowed her to entertain as long as it did not interfere with her work and she did not expect him to attend!

(A TRIBUTE TO AMATU'L-BAHÁ RÚHÍYYIH KHÁNUM by Violette Nakhjavani)

https://bahai-library.com/pdf/n/nakhjavani_tribute_ruhiyyih_khanum.pdf

Why didn't Shoghi Effendi write a will? by Ali Nakhjavani (Video)

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Why did Shoghi Effendi not write the Will & Testament? Did Shoghi Effendi know that he was going to pass away? Did his death come suddenly upon him? And he did not know? He did not write anything? He did not appoint anyone? Now, Violette has written a book. It is called "A Tribute to Amatul Baha Ruhiyyih Khanum". If you read this, it's a small book.

And I'm sure we have it in the library. There are two very important points in this little book. That Violette writes about.

I'm sure many of you may have heard this even from Ruhiyyih Khanum herself when she was in New Zealand. Because this question was always asked of her. It is this.

Ruhiyyih Khanum says, I was sitting at my desk, working. Shoghi Effendi came to me. He looks at me and he says, this is towards the latter years of his life.

What will become of you after I'm gone? Ruhiyyih Khanum, poor Ruhiyyih Khanum. I don't expect to live after you. Please don't say these things.

Shoghi Effendi takes no notice. He carries on. He says, I assume that you will travel and encourage the friends.

Every time the friends ask, why are you traveling so much? Shoghi Effendi says, because Shoghi Effendi told me that after him I must travel and encourage the friends. It was in this context that you may have even heard this from Ruhiyyih Khanum's own lips. Another event that Violette refers to is when he was in London the last few days of his life Shoghi Effendi turns to her and says, I don't want to go back to Haifa.

You go alone. And you know what to do. Ruhiyyih Khanum understood this because he had just come out of a bout of Asian flu and he was very, very weak and Shoghi Effendi was discouraged that he was saying these things.

She did not realize that it had a special meaning. 24 hours later he passed away. Now, I ask you this question.

Someone who in the first instance someone who is concerned about the welfare of his wife and is advising her what to do after his death such a person who is the guardian of the Baha'i faith who is the protector of the faith of Baha'u'llah does not think about the welfare of the faith? He thinks about only his wife? It's impossible. It's inconceivable. The only answer is, I think that of course he knew that he did not want to write a will.

When someone asked the House of Justice why Shoghi Effendi did not write his will the answer is this is something that the friends should accept that there was a wisdom in everything that Shoghi Effendi did or did not do, his silence on the subject is itself divine guidance and the friends should accept that. Shoghi Effendi was sure about the future of the cause was absolutely sure one of the hands of the cause, Mr. Samandari, used to say after the death of Shoghi Effendi he used to say friends if Shoghi Effendi was not sure about the security of the faith after his death he would not have passed away. That's what Mr. Samandari used to say.

What a perception what a deep spiritual insight that this man had.

https://www.youtube.com/watch?v=X7YxVoyYYEg

Wednesday, December 3, 2025

Ruhiyyih Khanum and Ahmad Sohrab shares the stage in New York

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One of the most wonderful events of her life, at the age of 20, was a lecture she delivered in New York City at the Friends' Meeting House. Her subject, "Mysticism in the Bahá'í Religion", was daunting and all the other speakers at this Congress were seasoned lecturers and famous orators. One of these, Syud Hossain, was described as an "incomparable lecturer on the Orient, world peace and international relations", and was the editor of "The New Orient". Several wellknown university professors, bishops and canons of different churches also addressed the Congress, and at the end of the programme, there was also to be a talk given by the conceited enemy of the Bahá'í Faith, Ahmad Sohrab. After her lecture she received a standing ovation, and on that same day was given the following cable: "HEARTY CONGRATULATIONS ON YOUR BEAUTIFUL CONSCIENTIOUS AND ABLE PRESENTATION OF A GREAT AND DIFFICULT THEME I AM HAPPY AND PROUD OF YOU--SYUD HOSSAIN".

(A TRIBUTE TO AMATU'L-BAHÁ RÚHÍYYIH KHÁNUM by Violette Nakhjavani)

Monday, December 1, 2025

Monirih Khanum asks for money to build a school on Mt. Carmel

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Letter from Monereh Khanum, the Wife of Abdul-Baha Addressed to Edith R. Sanderson

Haifa, Palestine,

Sept. 22, 1920.

My dear spiritual daughter:

I sincerely hope and supplicate to God that you may always be confirmed in your undertakings. Your letters have regularly arrived and have aroused great joy. We never fail to present to the Master your humble love and greetings.

Two days ago I wrote you a letter in Persian about the school we have been thinking of establishing on Mt. Carmel. That is surely a lofty idea and if taken up it will undoubtedly help the education of the Bahai girls and serve the uplift of the world of humanity.

We agreed that I should give the land and you procure the other expenses. The ground is ready. It is according to the wish of the Master and is situated on an elevated and most beautiful spot, near the Tomb of the Bab. Now, I have done my share, the rest remains upon your help and energy.

We have mentioned our plan to the Master and he approves of it. When speaking about procuring the funds, the Master expressed a desire that this work be done by the Bahai women.

The Greatest Holy Leaf (Abdul-Baha's sister) as well as the other members of the family send you their love.

Hoping that you will be confirmed and assisted by His Holiness BAHA'O'LLAH in accomplishing this helpful undertaking, I will ever remain,

Yours in His Name,

MONEREH.

-------------------

Haifa, Palestine, March 26, 1921.

Roohieh Khanum (Miss Sanderson).

My dear spiritual daughter:

It is a long time since I have written you. It is not because you are forgotten. No, God forbid! You are ever present in our heart and we are always eager to hear from you. The real cause was that we had not yet settled the affairs pertaining to the school. Mr. Remey was busy with the plan and the necessary tract of land was not quite prepared. Now, however, as we have made considerable progress, I would like to inform yon about the things done and ask what you have been able to accomplish. The plan has been completed and the governmental permission granted. The land is about nine thousand cubits and three hundred and fifty pounds have been gathered.

Now, I would like to show what you have been able to collect and what sum you are ready to contribute. The plan is such that we can begin by building nine rooms and build the rest when more money will be obtained.

The Master is at present in Tiberius. He needed a change after the severe indisposition he had some time ago. He has recovered and his health is improving daily. The pilgrims are not so numerous and he can obtain some rest.

The other members of the family are in good health and extend to you their best regards.

Yours sincerely,

MONEREH.

(Star of the West)

Sunday, November 30, 2025

Each path will lead to a center such as an orphanage, a hospital, a school, a university

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Several people visited the Master on the second floor of the house, among them some engineers who wanted His comments about the House of Worship. The Master answered:

The Mashriqu’l-Adhkar is circular in shape. It has nine paths, nine gardens, nine pools with fountains and nine gates. Each path will lead to a center such as an orphanage, a hospital, a school, a university and other buildings that are dependencies of the Mashriqu’l-Adhkar.

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