Abdul Baha telling women to tolerate their husband’s cruel actions and ill treatment.

“Hold thy husband dear and always show forth an amiable temper towards him, no matter how ill tempered he may be. Even if thy kindness maketh him more bitter, manifest thou more kindliness, more tenderness, be more loving and tolerate his cruel actions and ill-treatment”.

‘Abdu’l-Bahá, Lights of Guidance, p. 226

Also this.

Now that you realize that your husband is ill, you should be able to reconcile yourself to the difficulties you have faced with him emotionally, and not take an unforgiving attitude, however much you may suffer.

Shoghi Effendi, Lights of Guidance, p. 227

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Justin Baldoni

One ex-Baha'i says:

I was raised as a Baha’i and let me tell ya they are all about converting people. They have books and a whole program dedicated to it but they call it “teaching.” Also, just fyi Baldoni presents himself as super progressive but Bahais believe being gay is a spiritual illness that can be cured and will kick you out if you have a gay marriage. They also believe that woman aren’t allowed to serve on their highest governing body (very feminist of him right?). As a former Baha’i I know Baldoni is full of it.

https://old.reddit.com/r/DeppDelusion/comments/1htld5m/bahai_billionaire_steve_sarowitzs_involvement_in/m68440g/

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Shoghi Effendi did not translate that part in the Gleanings

Bahá'u'lláh writes in a tablet called Lawh-i-‘Abdu’r-Razzáq [1]:

O people of Bahá, drink this wine of everlasting life openly in the name of the Beloved, the Most Glorious, despite the enmity of the adversaries. Leave these artificial, dung-beetle-like forms to occupy themselves with the impurities of their own loathsome, foul insinuations. By My life, the True One! The nostrils of the cow cannot partake of this most pure fragrance, and this peerless, incomparable stream of the All-Glorious is not, nor will ever be, the portion of the people of error.

Original Persian:

ای اهل بها اين خمر بقا را بر ملا باسم محبوب ابهی بياشاميد رَغْمًا لِأَنْف الأعدآء بگذاريد اين هياکل جَعْليّه جُعَليّه را در خبائث اشارات کثيفهء منتنه خود مشغول شوند * فو نفسی الحق مشام بقر را از اين عطر اطهر نصيبی نه و اين زلال بيمثال سلسال ذوالجلال قسمت اهل ضلال نبوده و نخواهد بود

Shoghi Effendi did not translate that part in the Gleanings, I wonder why!

[1] https://oceanoflights.org/bahaullah-st-021-fa/

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Splits, divisions among the Babis and nominating Azal as a head, and receiving contributions in Azal’s name from believers.

The millenarian Bābī movement roiled Iran (1844–1850) under the leadership of Sayyid ‘Alī Muhammad Shīrāzī, the “Bāb” or supernatural gateway to God (Amanat 1989). After the Bāb was executed in 1850, the leadership of the movement became extremely fragmented, with many claimants to Bābī leadership and to divinity putting themselves forward (MacEoin 1989). Sometimes in the 1850s a single city would be split into three distinct Bābī communities, each with a different “divine” leader. Mīrzā Sa‘īd “Basīr” Hindi, a claimant to leadership with great charisma, was executed by a government official in the early 1850s, and many Bābī leaders died in regional conflicts and then the pogrom of 1852 after the Bābī attempt on the life of the shah.

The Nūrī household of four brothers from a great-landlord background was another focus of leadership. They seem to have made a self-conscious decision to put forward the youngest brother, Mīrzā Yahyā Subh-i Azal, as a sort of first among equals, and to attempt to convince the generality of the Bābīs to look to them, and to Azal in particular, for leadership. They were bolstered in this endeavor by a letter of the Bāb written before his execution that appeared to appoint Mīrzā Yahyā to a leadership role (Bāb 2001). The household consisted of Mīrzā Yahyā “Azal” Nūrī, of Mīrzā Husayn ‘Alī “Bahā’u’llāh” Nūrī, of Mīrzā Mūsā “Kalīm” Nūrī, and of Mīrzā Muhammad Qulī Nūrī. These were sons, all but two of them from different mothers, of the Iranian nobleman Mīrzā ‘Abbās “Buzurg” Nūrī, who had served in high governmental positions under Fath-‘Alī Shāh (r. 1797–1834). They were forced into exile in Ottoman Baghdad in the wake of the failed Bābī assassination attempt on Nāsiru’d-Dīn Shāh of 1852. Bahā’u’llāh was the treasurer for the household and for contributions received in Azal’s name from believers. He also screened Azal’s appointments and met with pilgrims, given that Azal’s position of leader put him in great danger from the shah’s assassins. Bahā’u’llāh himself in the 1850s was careful to deny that he had a high station or could work miracles (Cole 1997). Despite Azal’s reclusive style of leadership, and despite continual behind-the-scenes conflicts between Azal and Bahā’u’llāh, they succeeded in presenting a relatively united front from their place of exile in Baghdad (1853–1863). They continued in this vein when the Ottomans first exiled Bahā’u’llāh to Edirne in Ottoman Europe near Istanbul. He and his brothers and some Bābīs lived there November 1863 through summer, 1868, and it was midway through this period that open conflict between Azalīs and Bahā’īs broke out (Cole 1998a: 27–29).

(THE AZĀLĪ-BAHĀ’Ī CRISIS OF SEPTEMBER, 1867 by Juan R. I. Cole)

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Azal was an idolater but Baha'u'llah helped build Azal up for a “secret reason” (hikmat).

...he does insist that the bonds with any loved ones (such as a brother) who rejected Bahā’u’llāh’s cause in favor of Azal had from that moment been severed. He defines Azal as having previously been the embodiment of only one of God’s names, and to prefer one of the divine names over God himself would be a form of idolatry. He redefines religious authority (prophets, messengers, imams and vicars) as being legitimate only if it upholds Bahā’u’llāh’s Cause. (This assertion undermines Azal’s authority as the supposed vicar of the Bāb.) Finally, Bahā’u’llāh complains that Azal had once been just one of the Bābīs, like any other man, but that his passions and selfishness had led him to begin having grandiose ideas about himself. Bahā’u’llāh explains that he had himself helped build Azal up, to his current regret, for a “secret reason” (hikmat). (The traditional Bahā’ī explanation is that Azal was put forward as the exoteric leader in order to protect the real leader, Bahā’u’llāh, though this story no doubt presents an overly rationalized picture of the complex relationship between Bahā’u’llāh and Azal, 1850–1865)

(THE AZĀLĪ-BAHĀ’Ī CRISIS OF SEPTEMBER, 1867 by Juan R. I. Cole)

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Use of dark psychology and manipulations by Baha'i leaders.

It's all documented in books and online by Bahá'u'lláh's family:
• "The Religion Of The Bayan And The Claims Of The Baha'is" is an analysis of the manipulations of Bahá'u'lláh and some of his sons, by Jalal Azal, grandson of Bahá'u'lláh's brother Subh-i-Azal and husband of Bahá'u'lláh's granddaughter Ismat.
• "A Lost History of the Bahá'í Faith" is about the manipulations of 'Abdu'l-Bahá and Shoghi Effendi, based on the work on Bahá'u'lláh's grandson Shua'u'llah.
• 'Abdu'l-Bahá's family is a website documenting the madness of Shoghi Effendi.

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Apocalyptic concerns and the Baha'i faith

‘Abdu’l-Bahá had predicted World War I and called it “Armageddon,”…a number of Baha’is in the 1950s evidently had apocalyptic concerns (Piff 2000, 122–30;Piff and Warburg 2003), the extent of these beliefs is unknown, and there is no evidence that such concerns dominated the community as a whole (Collins 2002b, 10–11). By contrast, the small (mostly American) sectarian Remeyite Baha’i splinter groups that developed after Shoghi Effendi's death in 1957 often held strong apocalyptic millennialist beliefs. [These groups originated with the claims of a senior Baha’i leader, Charles Mason Remey (1874–1974) to be Shoghi Effendi's successor (hence the rubric “Remeyite”). …Remey began to stress the immediacy of a final “great global catastrophe” (Johnson 1974, 362–64). His followers soon split into several contending sects, the most studied of which were the Baha’is Under the Provisions of the Covenant headed by Leland Jensen (d. 1996) from Missoula, Montana… (Balch, Farnsworth, and Wilkins 1983; Balch et al. 1997)] A third episode of apocalyptic expectation developed in the final years of the twentieth century in association with the widespread belief that the Lesser Peace would be established by the year 2000, and the anticipation by some Baha’is that this would be preceded by catastrophic events. While it is not possible to assess the number of Baha’is who held such views, it is of note that the Universal House of Justice felt it necessary to discourage Baha’is from speculating on the subject (Collins2002b, 12–13,17–18).

(Babi and Baha’i Millennialism by Peter Smith, William P. Collins)

https://academic.oup.com/edited-volume/34365/chapter-abstract/327336096?redirectedFrom=fulltext

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Abdul Baha's association with corrupt officers and keeping notorious prostitute girl in his own house

In his memoir, Baha'u'llah's youngest son, Badiullah states:

This officer was a staff Colonel and associated with military & civil functionaries. He had a beautiful step daughter, the child of his wife by former marriage, who gathered young men around her.

Colonel Badri Beg hired a house at Haifa to spend the summer season there. He attended evening parties of the French Consul and leading members of the [Arab] Christian community. They engaged themselves in gambling.

The Most Great Branch [Sir Abbas Effendi] met all the [gambling] losses of the Beg, and provided for the upkeep of the [Beg's] house, and for the expenses of the [Beg's] step daughter. Thus the step daughter came to have plenty opportunity. She became familiar with a good looking Italian man. At night they met together and indulged themselves in love affair.

Some people became aware of the affair and advised the Beg to send the family to Acre. As the Beg himself had connection with the girl, and could not send her away from him. He disregarded the advice.

Eventually the Beg came to know about the affair and this roused his jealousy. One evening the Beg detailed two soldiers to go and deliver a message to the Italian young man on behest of the girl to come & see her at night. The house was unattended. The occupant had gone to Acre. As soon as the Italian young man came into the house & seated himself in the drawing room, the two soldiers appeared at the scene, caught hold of him, strangled him to death, stuffed up his throat with a long piece of rag, took him away and cast him into the sea.

In their hurry & bustle, they did not tie a stone to his foot to keep the corpse at the bottom of the sea.
In the morning his mother and relatives begun to search for the young man. Finally the young man's body was discovered near the sea shore, strangled to death.

The incident set people's tongue wagging. His mother and relatives raised a tumult in Haifa. They held Badri Beg responsible for the incident and brought an action against him and also against [Sir] Abbas Effendi because he came to Haifa after and frequented the Beg's house."

I realized that the allegation against the Most Great Branch [Sir] Abbas Effendi reflected on the whole family. By strong arguments and proof I applied myself to proving that it was impossible for him to have been involved in the matter. I called on members of the bereaved family to offer my condolences. I seized the opportunity to convince them that my brother [Sir] Abbas Effendi had not taken part at all in the matter. The mother of the deceased replied: "If he had not taken part in the matter, and had no connection with the girl, why did he take her to his own home in Acre?" I endeavoured as far as possible to exonerate the Most Great Branch [Sir] Abbas Effendi as the allegation reflected on the family as well as on Baha's name. But I did not expect that he would take her to his own house. I went to Acre to see what had happened. I enquired from the Baha'is and others. I found out that he had put up the notorious prostitute girl in his own house, the 'Abbud-House', which was the dwelling place of the Blessed Beauty [i.e. Baha], exalted be his power, before his ascension [i.e. death].

(Page 76-77, The Memoirs of Badiullah [The Most Luminous Branch] Baha'u'llah's Youngest Son)

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Abdul Baha's allegation of ‘European Prostitutes at the Bahja Mansion’

In his memoir, Baha'u'llah's youngest son, Badiullah states:

I came from Haifa to Acre. I called on the Most Great Branch Sir Abbas Effendi. He inquired after my health and displayed the utmost love towards me. He then said: "The Most Mighty Branch Mirza Muhammad Ali took three European prostitutes to the Bahja mansion and put them there for the night. He then despatched them to Syria. He has disgraced us."

Although I knew that such a thing was not possible to take place, yet it caused some astonishment. I proceeded to the Bahja mansion and enquired from the Most Pure Branch Mirza Diyaullah whether any female guests had stayed for the night in the mansion. He replied: "The Most Great Branch [Sir Abbas Effendi] sent a note in which he said: "three female travellers from Europe will spend the night in the Bahja mansion. Entertain them to the utmost. In the morning they will be travelling to Beirut, accompanied by [their dragoman] Khwaja Baha." Agreeably to his directions [in the note] we entertained them, and in the morning they proceeded to Beirut, accompanied by Khwaja Baha."

Mirza Diyaullah "produced to me the note, which was penned in Sir Abbas Effendi's handwriting." These three women were from Europe. They were not Bahais.

(Page 26, The Memoirs of Badiullah [The Most Luminous Branch] Baha'u'llah's Youngest Son)

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When Bahá'u'lláh was imprisoned in Tihran, the Russian Ambassador went about twenty times to the Shah to plead in His behalf.

January 4. On this date in 1908, Helen Mirrell Goodall, later named a Disciples of 'Abdu’l-Bahá, and her daughter Ella Goodall Cooper arrived in Acre to visit 'Abdu’l-Bahá. They would later write a book about this visit, titled Daily Lessons Received at Akka: January 1908, which among other things chronicles Haji Mirza Haydar-Ali's description of Bahá'u'lláh's exile accompanied with "Cossack and Russian horsemen to protect Him from the Persian horsemen" after "the Russian Ambassador went about twenty times to the Shah to plead in His behalf." The book also recounts "The privilege of viewing the pictures of the Holy Bab and Bahá'u'lláh was accorded us just before we left Akka. This remarkable photograph of the Blessed Beauty is the only one in existence. How perfectly that noble Face and Form embody the Words, 'The King has come! The Kingdom and Power, the Glory and Majesty are His! He is the Lord of mankind, the Ruler of the Throne and of the dust!' and at the same time express with such Power the utmost Gentleness and Love."

The book contains many observations of 'Abdu’l-Bahá's household, daily routine and other visitors. The ladies also chronicle some the lessons they received, such as this recounting of the Exile of Bahá'u'lláh by Haji Mirza Haydar-Ali.

When Bahá'u'lláh was imprisoned in Tihran, the Russian Ambassador went about twenty times to the Shah to plead in His behalf, saying, "This man has no fault. He is faultless. Why do you imprison Him?" The Shah answered that Bahá'u'lláh must be punished because He had ordered the attack on his life (see history). The Ambassador said, "That is not a reasonable supposition; for, if He had ordered such an attempt, He would have ordered a bullet put in the gun instead of merely powder and small shot." The Shah acknowledged this reasoning but was determined to hold Bahá'u'lláh responsible so as to have a pretext for keeping Him in prison.

Again and again the Russian Ambassador went to talk with the Shah about the matter, and at last the Shah confessed that he was afraid of the influence of Bahá'u'lláh, and that if he should set Him free, it would create a great tumult among the people.

The Ambassador answered, "If, then, you fear Him so much, why keep Him in Tihran? Would it not be better to exile Him to Baghdad?" This was accordingly done, and an escort furnished of Cossack and Russian horsemen to protect Him from the Persian horsemen.

The book also describes in the chapter titled THE PICTURE OF BAHA'U'LLAH their impressions on viewing the photograph of Bahá'u'lláh

THE PICTURE OF BAHA'U'LLAH

The privilege of viewing the pictures of the Holy Bab and Bahá'u'lláh was accorded us just before we left Akka.

This remarkable photograph of the Blessed Beauty is the only one in existence. How perfectly that noble Face and Form embody the Words, "The King has come! The Kingdom and Power, the Glory and Majesty are His! He is the Lord of mankind, the Ruler of the Throne and of the dust!" and at the same time express with such Power the utmost Gentleness and Love.

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One disenchanted Baha'i explains the relationship between Baha'is and Israel

I learned a lot about the history of the Baha'i faith in that region. The Guardian of the Baha'i faith once wrote a letter to the United Nations as a Palestinian. However, today, the only Palestinian Baha'is are labeled as "covenant breakers." It seems that the Baha'i community has taken a side in this conflict. I encourage you to read more about the history of the Baha'i faith in Israel; it can be quite enlightening.

I know some Baha'is who want an end to the violence in the region. However, I have also heard some Baha'is speak about Palestinians in a way that dehumanizes them. This shows that not everyone in the Baha'i community thinks the same way as the Universal House of Justice (UHJ). There is a diversity of opinions among us. Nonetheless, as an organization, a significant decision was made to fully support Israel. Throughout my life, I was told that we needed to ensure the safety of those who are exiled, particularly Persians and those working in Haifa, which justified our alignment with Israel. Yet, seeing many Israelis and American Jews advocate for the rights of Palestinians and call for peace without apartheid makes me realize how naive I was when I accepted everything as an unquestioning Baha'i.

Both Baha'u'llah and Abdul Baha wrote extensively about "covenant breakers." They believed that such individuals should be removed from the community, stripped of their land, and their descendants now identify as Palestinian. Reading their writings is both sad and shocking to me.

While Baha'is often share quotes about the need for Zionists to live in peace, they tend to overlook the strong language of hatred directed towards their own family members. I wish I had taken the issue of "covenant breakers" more seriously in the past. It makes me question why it is acceptable to sever ties with family in such a manner and still call it a religion.

The reason the Baha'i faith does not publicly speak out against Israel is clear: their holy sites exist with the permission and cooperation of the Israeli government, so they cannot criticize them. While that might be understandable, I have witnessed many Baha'is in my American community go beyond that and express outright hatred.

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The Huquq was supposed to be a wealth tax to be used to reduce wealth inequality.

One non-denominational Baha'i states:

The Huquq was supposed to be a wealth tax to be used to reduce wealth inequality.

The UHJ has Huquq'u'llah entirely wrong. The first thing is Baha'u'llah ordained Houses of Justice in every city, not a single worldwide version. Secondly, they are to be the ones who receive the Huquq payment. When Baha'u'llah was still alive, He had allowed the collection of Huquq, with receipts, for the purpose it be dispersed to the impoverished. This is in BH00086 from the Partial Inventory. BH00086 is various letters to Shiraz in 1881 and remains untranslated by the Baha'i Faith.

The Bab and Baha'u'llah both declare the dispersion of Huquq must not be withheld. Those who do are not of God.

Huquq'u'llah is only to be paid if you attain 100g of gold or the equivalent in wealth. It isn't based on income, nor 19% of all income. The UHJ changed this to receive more funds.

Finally, while Baha'u'llah enjoined this on all believers, He also said it cannot be compelled and a person who desires to do so, has fulfilled the obligation.

I wanted to point this out because you are right, the way the UHJ interpreted Huquq'u'llah was to increase its own wealth so as to build shrines and widen capacities to do something no one is exactly sure of. If Huquq'u'llah was implemented exactly as the Bab and Baha'u'llah had commanded, I seriously doubt you would mind paying if you were to attain the minimum wealth.


https://old.reddit.com/r/exbahai/comments/1ht36jz/huqullah/m5auqb6/

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Shoghi Effendi, the great grand-son of Baha'u'llah, the first Guardian of the Baha'i Faith, the head of the World Super-State Government.

Shoghi Effendie, the great grand-son of Baha'u'llah, the first Guardian of the Baha'i Faith, the living Spiritual Leader to whom millions of Bahai's of the world are devoted to and are bound together in his centre, the future and first Head or Chairman of the International House of Justice or World Super-State Government, writes that "The Humanitarian and Spiritual Principles enunciated decades ago (1863 A.D.) in the darkest East (Persia), by Baha'u'llah and moulded by Him into a coherent scheme are one after another being taken up by the world unconscious of their source as the marks of progressive civilization. And the sense that mankind has broken with the past and that the old guidance will not carry it through the emergencies of the present has filled with uncertainty and dismay all thoughtful men save those who have learned to find, in the story of Baha'u'llah, the meaning of all the prodigies and portents of our time".

(Letters dated August 1st, 1944 Written by Mr. Mani H. Mehta To Messrs. Gandhi and Jinnah, page 10)

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The teachings of the Bab were a mixture of Western European thoughts and some Persian nonsense

Russian consul F.A. Bakulin summed up the teachings of the Bab: “Western European utopias of equality, brotherhood and fair distribution of goods with a touch of some Persian nonsense formed the essence of the teachings of the Bab.” This was not an objective opinion, although it cannot be denied that the teachings proclaimed were characterized by great religious syncretism and were undoubtedly inspired by European thought. As Talipov wrote: "...although the teachings of the Bab are based entirely on Islam and its dogmas, they are original in the sense that many elements of Babism originate from Christianity, Zoroastrianism, Hinduism and – what is particularly important – from the new European social thought, and at the same time "the simplification of rituals in religion and asceticism bring the Babis closer to the Christian reformers – the founders of Lutheranism and Protestantism".

Abassy, Małgorzata. 2010. Irańska inteligencja w XIX wieku i Rewolucja Konstytucyjna (1905–1911). Kraków: Wydawnictwo Uniwersytetu Jagiellońskiego, page 90

https://scholar.google.com/scholar_lookup?title=Ira%C5%84ska+inteligencja+w+XIX+wieku+i+Rewolucja+Konstytucyjna+(1905%E2%80%931911)&author=Abassy,+Ma%C5%82gorzata&publication_year=2010

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The Bab's teachings bore the marks of fanaticism.

In the context of considerations about the intelligentsia, it should be noted that the Bab was a charismatic leader, but he did not have a thorough education, and the nature of his beliefs and the way they were spread bore the marks of fanaticism. After 1863, two groups emerged that can be associated with two streams of the intelligentsia: radical and prone to immediate action, and motivated by hatred of the Qajars – the Azalis, and more moderate and associating people who were thoroughly educated, for whom the driving force of action was logical conclusions and who were inclined to gradual changes – the Baha'is.

Abassy, Małgorzata. 2010. Irańska inteligencja w XIX wieku i Rewolucja Konstytucyjna (1905–1911). Kraków: Wydawnictwo Uniwersytetu Jagiellońskiego, page 92

https://scholar.google.com/scholar_lookup?title=Ira%C5%84ska+inteligencja+w+XIX+wieku+i+Rewolucja+Konstytucyjna+(1905%E2%80%931911)&author=Abassy,+Ma%C5%82gorzata&publication_year=2010

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