Unquestionably, all will come under the shadow of the Cause of God.

"...the Cause has reached its present degree because it is confirmed. The hosts of the Supreme Concourse assist it and the powers of the Kingdom of Abha confirm it. Unquestionably, all will come under the shadow of the Cause of God."

(Abdul Baha, Star of the West)

https://bahai.works/Star_of_the_West/Volume_9/Issue_3/Text

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The Azalis wanted Abul-Fazl's book very much

The sheikh of Islam, of Caucasia, wrote against the Cause. Some of the friends answered him. Sheikh of Islam wrote a second time a criticism. After that, Agha Mirza Abul-Fazl wrote a full, convincing answer. It surprised the sheikh.

It was amusing and the joke is here, that the Ezelis wanted Abul-Fazl's book very much. Finally, one of the friends asked, "Well, you are Babis; what is in this book that you want so much?" They replied, "For its good arguments in behalf of his highness, the Supreme (the Bab). And for these arguments, we want the book."

(Talk given by Abdul-Baha, in his home, Haifa, January 22, 1914.)

https://bahai.works/index.php?title=File:SW_Volume9.pdf&page=26

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why the violators of the Covenant should be avoided by loyal believers

The three were continually manipulated, their feelings exacerbated from day to day, until all three reached a crisis of faith and were near collapse.

If anyone cares to ask why the violators of the Covenant should be avoided by loyal believers, this one sad episode would be answer enough. Khan came to see from this and other episodes that the violators are the serpent, the believers the hypnotized dove. Or to use another metaphor, the violators are sick with a mortal disease, and if the believers, by associating with them, hope to bring them back to health, all that happens is the believers are infected themselves. He noted that once the Covenant-breakers had won over a soul, they would cast that soul out. After all, what had they to give? Loyalty and love? They would not be faithful to anyone else, he reasoned, those who were not faithful to Bahá’u’lláh. And they were not outside enemies of the Faith, Sauls who might one day become Pauls. They were not those backsliders, ineffectuals, who quietly drop away. These were contaminators and killers—they were what the Qur’án calls ‘the diseased of heart’.[76] ‘… guide into the torment of the Flame’, the Qur’án says of Satan, ‘whoever shall take him for his Lord.’[77] Satan, the dark side of man, will seize a soul, then cast him out, and tell him, ‘I cannot aid you, neither can ye aid me. I never believed that I was His [God’s] equal …’[78] Nor should anyone imagine that these persons are stupid: English has preserved a tribute to their mental powers in such expressions as ‘fiendish ingenuity’ and ‘diabolical intelligence’.

(Summon Up Remembrance by Marzieh Gail, Oxford: George Ronald, 1987)

https://bahai-library.com/pdf/g/gail_summon_up_remembrance.pdf

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This photograph Mírzá Asadu’lláh showed about everywhere, and the believers rewarded him with funds.

Khan had also learned from a confidential source that during this visit Mirza Asadu’llah had been entrusted with a secret mission by ‘Abdu’l-Baha. This assigned task was to meet with certain Persian Baha’is and receive from them a box containing the holy remains of the Bab, carefully hidden ever since His body and that of His companion, crushed by the bullets into a single mass, had been cast out onto the edge of the moat at Tabriz on the day of the martyrdom (July 9, 1850) and removed by the faithful in the middle of the second night. To protect the sacred dust from the ever-watchful mullas of Shiah Islam, the remains had been concealed in one place after another: here in a private home, there in a shrine, finally in and near the capital, until 1899. Let alone the mullas, the believers themselves were also a danger to the holy remains, because they were irresistibly drawn in great crowds to whatever spot was rumored to be the hiding place.

When Mirza Asadu’llah, together with his son Aminu’llah, later known as Dr Farid, was on his way back from Persia and, still obligated to exercise the greatest precaution, had stopped in Beirut, he called in six other believers, so that there would be eight with himself and his son, and had a group photograph taken, together with the sacred box. Beneath the group he wrote this verse from the Qur’an: ‘... on that day eight shall bear up the throne of thy Lord.’ This photograph Mírzá Asadu’lláh showed about everywhere, and the believers rewarded him with funds.

(Summon Up Remembrance by Marzieh Gail, Oxford: George Ronald, 1987)

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Number Nineteen

Turning now to the mystic number nineteen: it is found in the sacred formula of Islám which contains nineteen letters as does the Bismi’lláhi’l-Amana‘i’l-Aqdas of the Báb, and it is from these that the Nineteen “Letters of the Living” are derived: each letter represents a holy person surrounding the manifestation of the Báb.

(THE RELATION OF THE BÁB TO THE TRADITIONS OF ISLÁM BY WANDEN MATHEWS LAFARGE)

https://bahai.works/Bahá’í_World/Volume_3/The_Relation_of_the_Báb_to_the_Traditions_of_Islám

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how few are those that have inclined their ear to its voice!

The Pen of the Most High is unceasingly calling; and yet, how few are those that have inclined their ear to its voice!

(Gleanings from the Writings of Bahá’u’lláh by Bahá’u’lláh, XCVI (Selection 96))

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Quote on Free Speech by a Baha'i

"There is no free speech in the real world and you will be suppressed for telling the truth that is not supported by the system."

-Nasim Aghdam

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Some scholarly and academic sources against the Baha'i faith

Books:

1) What is the Baha'i faith? by William Miller

2) Making the invisible visible by Denis MacEoin

3) Religion and Cyberspace by Morten T. Hojsgaard, Margit Warburg

4) Citizens of the World by Margit Warburg

5) The sources for early Babi doctrine and history by Denis MacEoin

6) The Messiah of Shiraz by Denis MacEoin

7) The Baha'i Faith in America by William Garlington

8) Resurrection and Renewal - The Making of the Babi Movement in Iran, 844-850 by Abbas Amanat

9) Nuqtat'ul-Kaf by Edward Browne

10) New History of Ali Mohammed The Bab by Edward Browne

11) Materials for the study of the Babi religion by Edward Browne

12) Baha'is in Exile by Vernon Elvin Johnson

13) The Religion of the Bayan and the claims of the Baha'is by Jalal S. Azal

14) A lost history of the Baha'i faith by Shua'u'llah Behai

15) Broken Silence - The story of today's struggle for religious freedom by Mirza Ahmad Sohrab

16) The Bahai Religion and its Enemy the Bahai Organization by Ruth White

17) The Complete Call to the Heaven of the Bayan by August J. Stenstrand

18) Twelve Principles: A Comprehensive Investigation on the Baha'i Teachings by Masoud Basiti, Zahra Moradi, Hossein Akhoondali

19) A Fraudulent Testament Devalues the Bahai Religion into Political Shoghism by Hermann Zimmer

20) History and Doctrines of the Babi Movement by Maulana Muhammad Ali of the Ahmadiyya Movement

21) Abdul Baha's grandson - Story of a twentieth century Excommunication by Mirza Ahmad Sohrab

22) Abdul Baha's Questioned Will and Testament by Ruth White

23) Modernity and the Millennium by Juan R. I. Cole

24) Baha'i Leads Out of the Labyrinth by Ruth White

25) Baha'i: A Christian Response to Baha'ism by Francis Beckwith, 1985

Articles:

1) Baha’ism: Some Uncertainties about its Role as a Globalizing Religion by Denis MacEoin

2) The Baha'i Faith in America, 1893-1900: A Diffusion of the American Religious Zeitgeist by Joshua Rager

3) The Baha’i minority in the State of Israel, 1948–1957 by Randall S. Geller

4) The Baha'is of Iran - The Roots of Controversy by Denis MacEoin

5) The Babi concept of Holy War by Denis MacEoin

6) Challenging apostasy: Responses to Moojan Momen’s ‘Marginality and Apostasy in the Baha’i Community’ by M. Stausberg

7) Orthodoxy and Heterodoxy in Nineteenth-Century Shi'ism - The Cases of Shaykhism and Babism by Denis MacEoin

8) Fundamentalism in the contemporary U.S. Baha'i community by Juan R. I. Cole

9) The Baha'i Community of Acre by Erik Cohen

10) The Azali-Baha'i crisis of September, 1867 by Juan R. I. Cole

11) Half the Household Was African: Recovering the Histories of Two Enslaved Africans in Iran, Haji Mubarak and Fezzeh Khanum by Anthony A. Lee

12) The illegitimacy and fraud of the bogus UHJ is exposed through Ali Nakhjavan's blatant perversion of the truth by Nosrat Bahremand

13) An Examination of Suppression and Distortion in 20th Century Baha'i Literature by Vance Salisbury

14) Race, Immorality and Money in the American Baha’i Community by Juan R. I. Cole

15) The Baha'i Faith in America as Panopticon, 1963-1997 by Juan R. I. Cole

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Abdul Baha's stand on domestic violence

“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)

Women should be obedient to their husbands:

“O Handmaids of the Self-Sustaining Lord! Exert your efforts so that you may attain the honour and privilege ordained for women. Undoubtedly the greatest glory of women is servitude at His Threshold and submissiveness at His door; it is the possession of a vigilant heart, and praise of the incomparable God; it is heartfelt love towards other handmaids and spotless chastity; it is obedience to and consideration for their husbands and the education and care of their children; and it is tranquility, and dignity, perseverance in the remembrance of the Lord, and the utmost enkindlement and attraction”.

(Universal House of Justice, Lights of Guidance, p. 225)

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Unity among the Babis / Baha'is?

Historically such disloyalty, synchronizing with the expansion of the Faith, had its appearance when some who were professedly loyal to the Báb, disobeyed His Covenant by refusing to accept Bahá’u’lláh as the expected One of the Bayan. They were urged on by a sordid ambition which brought them ignominy, oblivion and loss. Later the same condition became apparent after the ascension of Bahá’u’lláh when a few corrupt people violated His solemn Covenant by refusing to accept its Center, ‘Abdu’l-Bahá. Again, a diminishing few, urged on by vaulting ambition and an obvious desire to organize within the Cause, a group that would circle around themselves, have refused to acknowledge the station of our beloved Guardian, Shoghi Effendi, and the New World Order of administration called into being by the Will of ‘Abdu’l-Bahá.

(Baha'i News, No. 133, February, 1940)

https://bahai.works/Bahá’í_News/Issue_133/Text

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Who are true Baha'is?

Our community health and vigor consists of an abounding faith—a deep, immovable conviction as to the fundamental truths which constitute the Revelation of Bahá’u’lláh. These fundamental truths are precisely those which the Guardian set forth as the qualifications of Bahá’ís:

“Full recognition of the station of the Forerunner, the Author, and the True Exemplar of the Bahá’í Cause, as set forth in ‘Abdu’l-Bahá’s Testament; unreserved acceptance of, and submission to, whatsoever has been revealed by their Pen; loyal and steadfast adherence to every clause of our Beloved’s sacred Will; and close association with the spirit as well as the form of the present day Bahá’í administration throughout the world ...”

Bahá’ís who have accepted these qualifications and not wavered in their devotion to them; Bahá’ís who realize that each individual believer should study and pray in order to remain in the spirit of the Faith, and whole-heartedly uphold the general activities of the Cause—these believers have health of spirit because they remain within the area of nearness where the Holy Spirit sends its beneficent rays.

(Baha'i News, No. 133, February, 1940)

https://bahai.works/Bahá’í_News/Issue_133/Text

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Defection of some of the great teachers of the Faith

The reaction of the believers in that country to the news of the defection of some of the great teachers of the Faith was to shun them almost immediately.

(The Child of the Covenant: A Study Guide to the Will and Testament of 'Abdu'l-Baha by Adib Taherzadeh)

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Experience of a guy who was briefly involved with the Baha'i faith.

I was approached by the Bahai people and I joined their group because they preached to me the unity of all religions and it didn't matter what faith I had that we come together to work together for the betterment of the community and overall humanity but they also preached to me their religion and asked me to convert, I said why did I need to if it's about uniting all religions and faiths and then tell me I need to believe in their prophet and God, they tried to use me, waste my time and scam me for money, they are just like Jehovah witness, I never want anything to do with Bahai people ever again, they are all 2 faced liars.

Source : www.youtube.com/watch?v=MmgmocliRec

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By so doing, the Hands will be setting up a new category of Covenant-breakers, for which they have no authority, as far as I can see it.

MAY 12, 1960

STRONGLY DISAPPROVE BEG NO ACTION UNTIL RECEIVE MY LETTER.

Mason's claim is laughable, preposterous, abominable. It shows that his mind has deteriorated.... The action of those who uphold this ridiculous claim is indeed abominable. But I cannot bring myself to accept the thesis that the Hands have the authority to expel anyone for this reason. Where do the Hands obtain their authority to expel anyone from the Community? From the Will and the Testament of 'Abdu'l-Bahá These are the exact words of the Master, which I have read and read, and which I quote: "My object is to show that the Hands of the Cause of God must be ever watchful and so soon as they find anyone beginning to oppose and protest against the Guardian of the Cause of God, cast him out from the congregation of the people of Baha) and in no wise accept any excuse from him. How often hath grievous error been disguised in the garb of truth, that it might sow the seeds of doubt in the hearts of men!" Perhaps I'm mistaken, but nowhere else have I found the express authority given to the Hands of the Cause to expel people for any reason other than opposition to the Guardian. The Hands can and must expel anyone who associates with Covenant-breakers, old and new. They can and must expel anyone who disregards a definite injunction of the beloved Guardian. Such acts constitute opposition to Shoghi Effendi But I'm convinced (and perfectly ready and willing at the same time to believe otherwise, if conclusive proofs are shown to me) that the Hands have no authority to expel anyone for any other reason, albeit they are exercising their indubitable right to protect the Faith. By so doing, the Hands will be setting up a new category of Covenant-breakers, for which they have no authority, as far as I can see it. Now if the majority of the Hands agree in a Conclave that they are knowingly taking upon themselves powers, not given them by the Sacred Text, because it is forced upon them through circumstances beyond their control, I will have to submit to the majority decision, although under protest, and then I shall know where I stand. But at the present time unless you convince me to the contrary, I cannot accept this thesis as resting upon the sanction of the Sacred Text.

Hasan M. Balyuzi

(Ministry of the Custodians: An Account of the Stewardship of the Hands of the Cause 1957-1963)

https://bahai-library.com/uhj_ministry_custodians&chapter=4

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Official Baha'i history of the Babi Movement and the Baha'i Religion by Moojan Momen

The approach of the Muslim year 1260 (1844) was accompanied by a general rise in expectancy of the return of the Hidden Imam. This was because that year marked the one thousandth anniversary of the disappearance of the Twelfth Imam and the beginning of the period of Occultation. There were several indications in the Qur'an and the Traditions that the dispensation of Muhammad would be one thousand years long and thus the year 1260 was greatly anticipated throughout the Shi'i world. (according to the Baha'i sources viz. Amanat and Cole)

Sayyid 'Ali Muḥammad Shīrāzī (1819-50), who took the title the Bāb (the Gate), was, until the death of Sayyid Kazim Rashtī in 1843, closely associated with the Shaykhi School. Then, in 1844, he put forward a claim and gained many adherents, initially mostly from among the Shaykhi School. At first the Bab only appeared to be claiming to be the Gate to the Hidden Imam and his followers kept to the Islamic Shari'a. But in 1848 he advanced the claim of being the returned Twelfth Imam himself who had come to abrogate the Islamic dispensation and inaugurate a new prophetic cycle.

Developing the argument of the Shaykhi School, from the Babī viewpoint, just as the Hidden Imam existed in the world of Hūrqalya, the realm of archetypal images, so the return of the Twelfth Imam was not the return of the self-same physical body of the Imam but rather the advent of a man who in the realm of Hūrqalya is the archetypal figure of the Imam. Thus it was that the Shaykhi teachings paved the way for the Bab and it is doubtful if the Bāb would have attracted so many adherents if it had not been for the Shaykhi doctrines.

The Bāb was put to death by a firing squad in Tabriz in 1850. He had appointed as his successor Mirza Yahyā, Subh-i Azal, and had prophesied the advent of another messianic figure whom he called 'Him whom God shall make manifest'. Privately in 1863 and publicly in 1866, Mirza Husayn 'Ali (1817-1892), who took the title Baha'u'llāh (Glory of God), claimed to be this messianic figure foretold by the Bāb. The majority of Babīs became Baha'is. Bahā'u'llāh considerably expanded the scope of his appeal beyond the confines of Shi'i Iran by claiming to be the fulfilment of the messianic expectations of other religions such as Judaism, Christianity and Zoroastrianism

Baha'u'llāh was succeeded by his son 'Abbas Effendi (1844-1921), who took the title 'Abdu'l-Bahā (Servant of the Glory). He was given the position of authorised interpreter of Baha'u'llāh's teachings. He appointed his grandson, Shoghi Effendi (d. 1957), as Guardian of the Baha'i Faith. Since 1963 the religion has been administered by an elected body, the Universal House of Justice.

(An introduction to Shi'i Islam - The History and Doctrines of Twelver Shi'ism by Moojan Momen)

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Bahá’u’lláh is the Collective Center of unity

Today His Holiness Bahá’u’lláh is the Collective Center of unity for all mankind, and the splendor of His Light has likewise dawned from the East. He founded the oneness of humanity in Persia. He established harmony and agreement among the various peoples of religious beliefs, denominations, sects and cults by freeing them from the fetters of past imitations and superstitions; leading them to the very foundation of the divine religions.

‘Abdu’l-Bahá 

(Star of the West, Volume 23 - Issue 12, Page 282)

https://bahai.works/Star_of_the_West/Volume_23/Issue_12/Text

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they should be placed immediately before the Universal House of Justice.

In matters related to the Covenant, the friends must be firm and steadfast; they should be wary, lest the arguments put forward by those who sow seeds of doubt become the cause for confusion or lead to disputation and disunity. Should questions arise that cannot be resolved, they should be placed immediately before the Universal House of Justice. The friends must be especially careful to avoid being enticed by the whisperings of the remnants of the Covenant-breakers and their supporters, who seek to shake the believers’ faith. Whereas in the past the violators of the Covenant sought to undermine the authority of Bahá’u’lláh, ‘Abdu’l-Bahá and Shoghi Effendi, today they challenge the Universal House of Justice. Of particular concern are those who, as ‘Abdu’l-Bahá warns, “assert their firmness and steadfastness in the Covenant but when they come across responsive ears they secretly sow the seeds of suspicion.”

(THE UNIVERSAL HOUSE OF JUSTICE, 18 February 2008)

https://www.payamha-iran.org/sites/payamha-iran.org/files/sites/adefault/files/2008-02-18%20-%20English.pdf

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The station of The Universal House of Justice

The Universal House of Justice, which the Guardian said would be regarded by posterity as "the last refuge of a tottering civilization," is now, in the absence of the Guardian, the sole infallibly guided institution in the world to which all must turn, and on it rests the responsibility for ensuring the unity and progress of the Cause of God in accordance with the revealed Word. There are statements from the Master and the Guardian indicating that the Universal House of Justice, in addition to being the highest legislative body of the Faith, is also the body to which all must tum, and is the "apex" of the Baha'i Administrative Order, as well as the "supreme organ of the Baha'i Commonwealth." The Guardian has in his writings specified for the House of Justice such fundamental functions as the formulation of future worldwide teaching plans, the conduct of the administrative affairs of the Faith, and the guidance, organization, and unification of the affairs of the Cause throughout the world. Furthermore in God Passes By the Guardian makes the following statement. "The Kitab-i Aqdas...not only preserves for posterity the basic laws and ordinances on which the fabric of His future World Order must rest, but ordains, in addition to the function of interpretation which it confers upon His successor, the necessary institutions through which the integrity and unity of His Faith can alone be safe-guarded." He has also, in "The Dispensation of Baha'u'llah," written that the members of the Universal House of Justice "and not the body of those who either directly or indirectly elect them, have thus been made the recipients of the Divine guidance which is at once the lifeblood and ultimate safeguard of this Revelation."

(THE ESTABLISHMENT OF THE THE UNIVERSAL HOUSE OF JUSTICE, Compiled by the Research Department of the Universal House of Justice Baha’i World Centre Published by The Baha’i Publishing Trust, 6 Mount Pleasant, Oakham, England.)

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Stockman acknowledges, 30 years later just 4,500 of the 17,500 members in the state...have good addresses.

June 26. On this date in 2014, an article titled "Maybe there ARE more Baha'is than Jews in South Carolina!" stated "By the mid-1980s, there were over 20,000 on the rolls in South Carolina...Stockman acknowledges, 30 years later just 4,500 of the 17,500 members in the state...have good addresses."

https://religionnews.com/2014/06/26/maybe-bahais-jews-south-carolina/

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the friends should do their best to make as many converts among the Hindus as they possibly can.

The origins of this and many other religions that abound in India are not quite known to us, and even the Orientalists and the students of religion are not in complete accord about the results of their investigations in that field. The Bahá’í writings also do not refer specifically to any of these forms of religion current in India. So, the Guardian feels it impossible to give you any definite and detailed information on that subject. He would urge you, however, to carry on your studies in that field, although its immensity is wellnigh bewildering, with the view of bringing the Message to the Hindus. The task of converting this section of the Indian population is a most vital obligation, although the Guardian is fully aware of the many difficulties that it presents. Nevertheless the friends should do their best to make as many converts among the Hindus as they possibly can.

-Shoghi Effendi, The Compilation of Compilations vol. I, p. 19

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How the Persian Baha'i pioneers have worked in Saudi Arabia and Iraq?

When Ghodrat was but an infant, his family moved to Tihran, where he attended public schools and Bahá’í classes. As a youth he had the privilege of studying with Riyad Qadimi, a very inspiring teacher, and he became totally involved in Bahá’í activities. On Thursdays, for example, he went to villages on the outskirts of Tihran and gave Bahá’í lessons to the children. While serving on a teaching committee, he met Raf’at Ra’fat, another active Bahá’í youth. He would meet her again after they had both pioneered.

Determined as he was, it took some time for Ghodrat to obtain all of the permissions needed for him to leave Iran. Finally in April 1953 he was able to go to Dubai, and after three months there he received permission to enter Al-Hasa, the eastern region of Saudi Arabia. On the way he spent a week in Bahrain with Abu'l Qásim Faizi, who was pioneering in this island nation with his wife and children and who was later named a Hand of the Cause of God.

In the city of Ad-Dammam, Saudi Arabia, Ghodrat learned the trade of 'joining' (Traditionally a joiner is a woodworker specializing in the cutting and fitting of joints without nails or mechanical fasteners.) to support himself. After seven months he moved to Hafuf, where he helped to form the first Spiritual Assembly.

Later he moved to Ta’if, a resort town in the mountains neat Mecca, where there were several Bahá’í families including that of Raf’at Ra’fat, a fourth generation believer whom he had met in Ṭihrán. When she was only five years old, her father had taken the family pioneering to Sulaymaniyyih, instilling in her a love for pioneering as strong as Ghodrat’s.

In 1954 Ghodrat participated in the ritual of Hajj (pilgrimage) to Mecca, and then he moved to Medina. He asked for Raf’at’s hand in marriage, and they became engaged at Naw-Ruz 1955. The first Spiritual Assembly of Medina was formed at Riḍván, and on June 1 the wedding took place. Two days later he was imprisoned together with all of the other Persian Bahá’í men—the result of the resumption of the persecutions of the Bahá’ís in Iran. The National Bahá’í Center in Tihran had been pillaged, and a list of Bahá’í pioneers in Saudi Arabia had been sent to the national government of Saudi Arabia. The prisoners were freed two weeks later but were ordered to leave Saudi Arabia within four months.

Ghodrat and Raf’at traveled to Baghdad, ‘Iráq, and their eldest daughter Sharzad was born in March 1956 in a hospital built on the site of the Riḍván Garden. Later the family moved to Karbila, where Ghodrat opened a small joiner’s shop. They lived modestly and were rewarded a year and a half later when the first Spiritual Assembly was formed there.

https://bahai.works/index.php?title=File%3AIn_Memoriam_1992-1997.pdf&page=241

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The Universal House of Justice, the last refuge for mankind as predicted by all the Prophets

Thanks to Baha’u’llah, the beloved Shoghi Effendi, through his self-sacrifice and his untiring 36 years of work, day and night of work with no rest, brought that body, The Universal House of Justice, “the source of all good and freed from all errors’’, into its embryonic form as he promised in his first message to the Baha'is of the East. He did not leave us before he completed his ministry.

Again thanks to the Blessed Beauty that the Supreme Body, The Universal House of Justice, the last refuge for mankind as predicted by all the Prophets, is now formed. The eyes of creation are illumined, the Ark of God is sailing, and His Laws are flowing from Mount Carmel.

The beloved Guardian said the Shrine of the Bab, in spite of all its beauty and marvelous attraction, is under the shadow of the Shrine of Baha'u'llah, even as the number eight, symbolic of the octagon and columns in the arcade, is under the shadow of nine (numerical value of Baha). The beloved Guardian had named the Shrines of Baha’u’llah and the Bab Daryay-i-Nur (the Ocean of Light) and Kuh-i-Nur (the Mountain of Light) (also the titles of the two biggest diamonds in the world), the second one being under the shadow of the first.

Thanks, a thousand thanks that now, as a result of the abundant bounties of Baha’u’llah and the Bab, the miracles of ‘Abdu’l-Baha, and the untiring, strenuous efforts of the beloved Shoghi Effendi, we can go to the Mountain of the Lord, to the House of the God of Jacob, and say, “Come ye, and let us walk in the light of the Lord. ’’

(Baha'i News, August 1975, Page 11)

https://bahai.works/index.php?title=File:Baha%27i_News_533.pdf&page=13

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Converting people through Moral Classes, English Classes and Devotional Meetings.

"In Turkey, a Bahá’í family invited a neighbour who had expressed an interest in the Faith to a fireside. She said, "I have devoted my life to helping people, to the benefit of all, and God, as a return, He led me to meet you. It is a prize for me." She and her two sons accepted the Faith.

"A pioneer in Hong Kong, sensing receptivity to the study of English among her neighbours, began English classes for their children that included Bahá’í content. The class became so large that a second had to be started with the help of another believer. These stimulated interest in the Faith among the parents, leading six to participate in a Book 1 study circle.

"In Zimbabwe, a newly declared Bahá’í couple who had completed the study of Books 1 through 3 decided to return to their home Village, where they started a Children’s Class. Soon the parents became interested in joining Bahá’í activities. With the help of the National Teaching Committee, a travelling teacher was found to facilitate study circles. In less than a year, 30 individuals had completed Book 1, 28 had completed Book 2, 57 persons had accepted the Faith, a Local Assembly was formed, Nineteen Day Feasts were being held, and children’s classes and study Circles were ongoing.

"A Bahá’í medical doctor in Bucharest, Romania, initiated study Circles and devotional meetings at his Clinic for more than 40 of the 60 health care workers, leading to 20 enrolments in the Faith.

https://bahai.works/The_Five_Year_Plan_2001-2006_(Summary)/Advancing_the_Process_of_Entry_by_Troops

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What makes Baha'u'llah a sham? by MirzaJan on Reddit

Inconsistent claims and stupid laws of the Bab. The crimes and evil acts of the Babis, including the use of drugs, weapons, etc.

The greatest scandal after the death of the Bab was the hijacking of the Babi movement by Baha'u'llah. The conflict between the Azalis and the Baha'is. The 'high quality' of abuses and curses (also by Baha'u'llah) that even Browne may have hesitated to translate. Baha'u'llah's erotic experience with Huriyyih in prison, his bringing Tahirih to his home, and his providing women to his half-brother, as well as his multiple marriages and numerous children whom he could not raise properly. His claims of divinity, his extravagant lifestyle, and his excessively hyperbolic language - more words, less substance. His narcissism. His act of throwing his own writings into the Tigris River and polluting it! His acquisition of knowledge from various sources and labeling it as divine innate knowledge! His allowing others to kiss his hands and feet and treating them as his servants. His positioning himself as an object of adoration, Qiblih, and permitting his followers to circumambulate him. His deception and posing as a Muslim Sheikh in Turkey and Palestine. His seeking help from (and admiring) imperialist regimes. His book of laws that is full of flaws.

https://www.reddit.com/r/exbahai/comments/13pgdj7/give_us_the_dirt_whats_the_most_scandalous_thing/

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Some Baha'i scandals by Dale Husband

Here's a list of some scandals:

The Violation of Abdu’l-Baha – Baha’u’llah in the The Kitáb-i-Ahd, or Book of the Covenant (his Will and Testament) appointed Abdu’l-Baha as his successor, but also stated that Abdu’l-Baha’s younger brother Mirza Muhammad Ali should be below him in rank and also be his immediate successor. Abdu’l-Baha disobeyed this commandment by depriving Muhammad Ali of any rank and replacing him as successor with his grandson, Shoghi Effendi, in his own Will and Testament.

The Madness of Shoghi Effendi – Abdu’l-Baha, in the same Will and Testament that appointed Shoghi Effendi as Guardian of the Cause of God, stated that the Guardian must appoint either his firstborn or another branch (male descendant of Baha’u’llah) as his successor in his own lifetime. Shoghi Effendi not only had no children, but he expelled from the Baha’i community every single one of Abdu’l-Baha’s own descendants, making it impossible for him to keep his grandfather’s commandments. He also died in 1957 without leaving a Will and Testament of his own as required by Baha’i law, throwing the Faith into a crisis.

Failed prophecy cover up – An early edition of Baha’u’llah and the New Era by J. E. Esselmont stated a prophecy by Abdu’l-Baha that by 1957 “Universal Peace will be firmly established, a Universal language promoted. Misunderstandings will pass away. The Bahá’í Cause will be promulgated in all parts and the oneness of mankind established.” But what really happened that year was Shoghi Effendi’s death. The prophecy was deleted from later editions of the book.

Attack on Kalimat Press – In 2005 and 2006,The National Spiritual Assemblies of the Baha’is of the United States and the United Kingdon issued orders to Baha’i communities under their command to stop selling books published by Kalimat Press, a small Baha’i owned book publishing company, for publishing a few books that they happened to disapprove of. As a result, the company was crippled in its operations.

Dr. Hossein Danesh, sex offender – A member of the National Spiritual Assembly of the Baha’is of Canada, Danesh was stripped of his psychiatric license in the 1990s after being accused by several of his patients of sexual abuse. Instead of being expelled from the Baha’i community, he was sent to the Baha’i Landegg “university” in Switzerland, a private school which failed in 2005. Returning to Canada, he was hired by the NSA of Canada as a marriage and family therapist for fellow Baha’is.

Italian Baha’i financial scandal – Franco Ceccherini, a longtime member of the Italian National Spiritual Assembly, was found in 2007 to have stolen over 360,000 euros over 14 years while serving as the Assembly’s treasurer. This was discovered only when the Italian government audited the Baha’i community and then charged it 275,000 euros in back taxes, crippling financially the entire Italian Baha’i community.

Stephen Birkland, Baha’i secret police detective – In the 1990s, as a member of the Continental Board of Counselors for North America, Birkland led an investigation of Baha’is running an internet forum known as “Talisman” where members could openly question and debate issues regarding the management of the Baha’i communities. Birkland’s abusive tactics drove several Baha’is, including Juan Cole and John & Linda Walbridge, to resign rather than be condemned as covenant-breakers for taking part in Talisman, which was then shut down. Birkand was later rewarded for his zeal by being appointed to the International Teaching Center in 2008 and eventually he was elected to the Universal House of Justice in 2010.

https://dalehusband.com/2015/10/07/bahai-scandals/

https://www.reddit.com/r/exbahai/comments/13pgdj7/give_us_the_dirt_whats_the_most_scandalous_thing/

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Those who were connected to Baha'u'llah

Baha'u'llah's bread-maker was titled as "The Bread-maker of God", his amanuensis was titled as "Khadim'u'llah (the servant of God)", his barber was titled as "the barber of God", his tailor was titled as, "the tailor of God", his friends were titled as "the friends of God".

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Descendants of Baha'u'llah gradually integrated themselves into Islamic society.

In 1948 a fierce political upheaval erupted in the Holy Land. The State of Israel was founded, bringing an end to the British Mandate. War broke out between Arabs and Jews and a great many Arabs fled the country. During this period Shoghi Effendi remained in Haifa and, in the face of great dangers and severe difficulties, carried on his work as usual, including the building of the superstructure of the Shrine of the Bab. But the rest of the family, who were Covenant-breakers, allied themselves with the Arab community and fled the land. Among them were the family of Mirza Jalal Shahid, which included Ruha Khanum, the daughter of 'Abdu'l-Bahá; Tuba Khanum, another daughter of 'Abdu'l-Bahá, and her son Ruhi, his wife Zahra and his brother; three cousins of Dr Farid; and Nayyir Afnan, his wife Ruhangiz (sister of Shoghi Effendi) and their children. Others who fled to Lebanon were Badi'u'llah (next in command to the Arch-breaker of the Covenant) and his relatives, together with those Bahá'ís who were disloyal to Shoghi Effendi. As time went on these people, who were already cut off from the Holy Family by virtue of their association with the enemies of the Faith, integrated themselves into Islamic society.

(Adib Taherzadeh, The Child of the Covenant)

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The Baha'i Covenant

...the degree to which "The Covenant" is fallacious has increased over time. During Abdul Baha's lifetime, he used "The Covenant" to refer to the idea that Baha'is should obey Baha'u'llah's Will at all costs. During Shoghi Effendi's time "The Covenant" meant Baha'is must disobey Baha'u'llah's Will in favor of Abdul Baha's Will and Testament of dubious authenticity. By the UHJ's time, "The Covenant" also involved accepting that the "headless UHJ" formed by the Ministry of the Custodians is the legitimate Baha'i authority, for some reason, even though both Abdul Baha and Shoghi Effendi wrote in vivid language of a UHJ that works together with the Guardian, and in fact is inaugurated by the Guardian.

https://www.reddit.com/r/FreeSpeechBahai/comments/13rs72e/is_the_haifan_bahai_covenant_a_misunderstanding/jln5nut/

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They need to know what the Baha'i Faith is all about

A goal of the Bloomington conference is for every Baha’i to bring a friend of the Faith. To do this, though, the non-Baha’is need to be prepared for a truly Baha'i conference.

They need to know what the Baha’i Faith is all about and who Bahá’u’lláh claims to be.

The American Baha'i, Volume 18, No. 12 December 1987

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Baha'i faith about Palestinians and Muslims

I did see a video on YouTube a few years ago, where a Baha'i scholar gave a speech about Abdul-Baha warning the Palestinians of the Zionist plans to eventually possess all of the land for their political-religious movement; but this felt very too little, too late. It felt like Baha'i PR to make it seem like the institutions care about Palestinian human rights, which they don't.

This is one of the things that frustrates me the most about the Baha'i religion; they only speak out (timidly at best) on something when it becomes abundantly popular to do so, and they feel like they have to "keep up". God forbid they do the right thing just because it's the right thing, and there is nothing to "gain" from doing it.

Before I saw that video, I had not seen or read anything kind about Palestinians from Baha'i material. In fact, a common "argument" that I heard from Bahai's was that God gave the land back to the Jews to punish Muslims for rejecting Baha'u'llah, and because Bahai's would be treated better by a Zionist government than if the Palestinian Muslims were in charge.

Aside from how selfish that idea is (but with Baha'i institutions, it's always about how they are treated by others, not the other way around), it is also contradictory, which tracks for Bahai's. According to official Baha'i accounts, the funeral processions for both Baha'u'llah and 'Abdu'l-Baha were attended by Muslim, Jewish, and Christian leaders/followers who loved them. They all knew that the Bahai's had their own religion, but a lot of Bahai's think that the Muslims thought 'Abdu'l-Baha was a Muslim, and that is why they adored him.

Well, that argument is even worse for Bahai's, because that indicates that 'Abdu'l-Baha practiced taqiyyah (dissimulation), which is prohibited in the Kitab-i-Aqdas.

Aside from the specific issue of Palestinian human rights, which is so important, I think it goes deeper than that alone. There isn't a non-Muslim dictatorship that the Baha'i institutions don't love. They love "order" more than justice, and do everything they can to appease dictators to let them know that they won't make any waves. If that means looking the other way when innocent people are being harmed, then so be it.

I remember reading an article many years ago, about a former Haitian dictator and his treatment of Bahai's during his regime. Apparently he was roommates with a Baha'i in college, and his experience with this roommate was so life changing that he never oppressed the Bahai's during his tenure as dictator. The obvious implication of the article is that Bahai's should be nice to everyone in case one of them becomes a dictator, and said dictator will spare them because of the good memories they have? I don't know. It was a bizarre article with a weird premise. The other implication is that the people who were oppressed "deserved" it, I guess.

Self-preservation is key for them, outside of Iran where rank and file Bahai's are indoctrinated to be martyrs so that the institutions can pull on the heartstrings of the rest of the world. It's disgusting. There is an old account where an Iranian Baha'i mother told her son that she would disown him if he simply told the government what it wanted to hear. Not wanting to disappoint his mother, he allowed himself to be executed by the State. This is supposed to be an "inspiring" story.

I know that this is a long reply, but the Baha'i institutions are very concerned about their proximity to political power, and they know that they can't say anything critical about Israel due to most of their holy sites being there. A lot of their money comes from Bahai's going on pilgrimage to Haifa and Akka (Acre). This also helps the Israeli tourism industry. It's not all about the money, but the cash is important.

Mainly, however, is that the Baha'i institutions hold a big grudge against Muslims, and were ecstatic when the Zionist government officially took over. Shoghi Effendi fantasized over how long God would punish Muslims (all of them, not just the ones who hurt Bahai's) for what "they" did to the Bab, Baha'u'llah, their followers, etc.

He used strange math, comparing how long Jews were persecuted by Christians for their ancestors persecuting Christ for three years; and extrapolated that Muslims would be punished for even longer because "they" persecuted the Bab and Baha'u'llah for a collective 50 years, which would amount to about a minimum of 31,666 years of punishment. It's super bizarre.

https://www.reddit.com/r/exbahai/comments/1367qjl/does_it_bother_anyone_that_the_uhj_will_never/jkxwovc/

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The Qiblih is indeed He Whom God will make manifest; whenever He moveth, it moveth, until He shall come to rest.

When ye desire to perform this prayer, turn ye towards the Court of My Most Holy Presence, this Hallowed Spot that God hath … decreed to be the Point of Adoration for the denizens of the Cities of Eternity ¶6

The “Point of Adoration,” that is, the point to which the worshiper should turn when offering obligatory prayer, is called the Qiblih. The concept of Qiblih has existed in previous religions. Jerusalem in the past had been fixed for this purpose. Muḥammad changed the Qiblih to Mecca. The Báb’s instructions in the Arabic Bayán were:

The Qiblih is indeed He Whom God will make manifest; whenever He moveth, it moveth, until He shall come to rest.

This passage is quoted by Bahá’u’lláh in the Kitáb-i-Aqdas (¶137) and confirmed by Him in the above-noted verse. He has also indicated that facing in the direction of the Qiblih is a “fixed requirement for the recitation of obligatory prayer” (Q&A 14 and 67). However, for other prayers and devotions the individual may face in any direction.

https://www.bahai.org/library/authoritative-texts/bahaullah/kitab-i-aqdas/12#114215861

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More scandals in the Baha'i faith

There is a lot to cover, but I think it is important to begin where it started; the Bab appointed Subh-i-Azal (Mirza Yahya) as his successor, not Baha'u'llah (Mirza Husayn Ali). This is an objective historical fact that even Baha'i narratives can't completely ignore. To "fix the problem", they said that the Bab only appointed Subh-i-Azal as a "figurehead" leader, and that Baha'u'llah was the "real" leader doing all of the work behind the scenes. There is not a shred of evidence to prove this assertion outside of the Baha'i writings, which are biased in favor of Baha'u'llah's claims.

Some Bahai's have also speculated that Baha'u'llah did this to protect Subh-i-Azal, which doesn't make any sense. If your intention was to protect someone, why would you put them out front and center, while you do your thing in the background?

Succesorship controversies abound in this religion, probably moreso than any other religion. Ironic, considering the almost manic insistence on "unity" this faith has. Even before this event, the Shaykhis had a similar problem. Not all of them believed in the Bab, or that a new religion was supposed to be established by the Qa'im. So after Siyyid Kazim died, the Shaykhi group split up into different "factions".

This happened every time a major figure in the faith died. When Baha'u'llah passed away, the fight was between 'Abdu'l-Baha and his elder brother, Mohammed Ali. Mohammed Ali was somewhat of a low-key figure (much like Subh-i-Azal), and didn't put a lot of emphasis on their own "greatness". An entire cult of personality was established around 'Abdu'l-Baha, however, much like his father before him.

When 'Abdu'l-Baha died, some people thought that his Will & Testament was a forgery, while others accepted the claim that Shoghi Effendi was appointed as his successor. When Shoghi Effendi died, he ostensibly left no Will & Testament, which doesn't make any sense. For someone as meticulous as he was portrayed to be, it makes no sense that he didn't write a Will before he died. This is the same person that would apparently agonize for hours over how to translate a single word of Baha'u'llah's writings, but he couldn't be bothered to write a Will?

Especially given how much the religion claims to value unity, it was irresponsible of him not to. Clearly appointing a successor or saying that there would be no successor at all, would have been better.

https://www.reddit.com/r/exbahai/comments/13pgdj7/give_us_the_dirt_whats_the_most_scandalous_thing/

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I have met not a single one who could be called honest or faithful in the full sense of these words

...There is no conscience with them [i.e. the Baha'is], they keep to no principle, they tell you what is untrue, ignoring or denying undoubted historical facts, and this is the character of both the leader and the led...As to morality and honesty, the whole system has proved disappointing...I have been in contact with many Baha'is, and have had dealings with many and have tested many, and unfortunately I have met not a single one who could be called honest or faithful in the full sense of these words...

(Mission Problems in New Persia, 1926, p. 83, 87 and 89 quoted by William McElwee Miller in The Baha'i Faith: It's History and Teachings, 1973, p. 289)

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Baha'u'llah's claims in Edirne and Acre

A full discussion of the claims eventually advanced by Bahā Allāh in Edirne and Acre would take us far beyond the dates assigned to this survey and would involve a lengthy and complex analysis of the abundant scriptural materials available. I shall instead conclude by drawing attention once more to a point I have mentioned elsewhere, namely that Bahāʾ Allāh’s developed claims represent the most extreme expression of Shīʿī and Bābī theories of theophany. With his mature writings, the themes discussed in this article and its predecessor reach their apogee in claims that come very close to assertion of out and out divinity or even incarnation.

One of the most striking references to this idea occurs in the undated (probably Acre—1868–92) Lawḥ-i mīlād-i ism-i aʿzaṃ , in which he declares that “he has been born who neither begets nor is begotten”—a direct allusion to and contradiction of Qurʾān 112. Similarly, in the Sūrat al-ḥajj, written in Edirne after the split with Azal, he declares that “the educator of all beings and their Creator has appeared in the garment of humanity, but you were not pleased with that, until he was imprisoned in this prison.”

That at least some of Bahāʾ Allāh’s followers endorsed a radical interpretation of such claims is evident from a number of sources. Ḥājī Mīrzā Haydar ʿAlī Isfahānī, a prominent Bahā ̣ ʾī missionary in late 19th-century Iran, describes a discussion he held with an Iranian ʿālim following a visit to Bahāʾ Allāh in Acre. In the course of their conversation, he stated: “He is unique by Himself. No one in the world can ever compare to Him. He is the One Whom the Qurʾān has declared to have neither father nor son [i.e. God].” The same writer also narrates an anecdote concerning Bahāʾ Allāh to the effect that, when told that Shaykh Muḥammad Bāqir Isfahānī asked for a translation of sūra 112 to be made and sent to him, ̣ retorted that “Moses had heard the call of ‘I am your God’ from a burning bush. Why not from a man?”

The authors of the Hasht bihisht quote two verses from the poetry of Mullā Muḥammad Nabīl Zarandī that indicate a strong tendency to the use of extreme hyperbole in reference to Bahāʾ Allāh:

Lordship has entered the plain of his majesty with lacerated chest. Divinity has become like a trembling willow in the garden of his exaltation.

And:

Men call you God, and I grow angry.

Draw aside the veil, and do not accept the shame of Godhood.

While in Kermān, E. G. Browne encountered a number of Bahāʾīs who entertained similarly exaggerated ideas about their prophet, among them a certain Shaykh Ibrāhīm, who told him: “God is something real, visible, tangible, definite. Go to Acre and see God!”

(The Messiah of Shiraz, Studies in Early and Middle Babism by Denis Martin MacEoin)

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Impressions of the visitors at the Baha'i Temple of Chicago

When asked how well they agree with various statements about the Baha'i Faith, most survey respondents agreed that the Faith has positive spiritual values and attractive ideals. The majority also agreed that the Faith is a worldwide fellowship of believers (58%), and is a good religion (53%). Fewer visitors agreed the Faith is a cult (25%), made them nervous (22%), or should be avoided (18%).

[In the year 2000] Visitors filled out 150 interest cards; these are being entered into the national seeker response system. Seventeen people declared their belief in Baha'u'llah.

(The American Baha'i, March 21, 2001)

https://bahai.works/index.php?title=File:The_American_Bahá’í_Vol32_No3.pdf&page=8

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he will undoubtedly be deprived of the blessings of the Abha Kingdom.

The teaching work should under all conditions be actively pursued by the believers because divine confirmations are dependent upon it. Should a Baha'i refrain from being fully, vigorously and wholeheartedly involved in the teaching work he will undoubtedly be deprived of the blessings of the Abha Kingdom.

-Shoghi Effendi

https://www.youtube.com/watch?v=uVvjVM64Gxo

('Focus on Teaching the Cause' by Hooper Dunbar, from 9 min 40 seconds)

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“Go to Acre and see God.”

Browne spent more time in Kirman than any other place in the country, and met a wide range of people of all backgrounds, as he himself observed: “In no town which I visited in Persia did I make so many friends and acquaintances of every grade of society, and every shade of piety and impiety, as at Kirman.” During his stay in Kirman, Browne lodged in a garden house outside the Nasiri gate. He also spent much time with people he referred to as “dervishes and qalandars,” but who were in reality largely Baha’i converts. What Browne experienced in Kirman bears some similarity to the account of another individual who also visited the town and wrote about his impressions: Haji Mirza Haydar ‘Ali Isfahani. Isfahani, who had visited many Iranian cities to teach the Baha’i religion, describes the socio-religious landscape that he saw in Kirman in a rather negative light. He states that the people who became believers later reverted back to their original religious identity. He ascribes this to the deep-rooted indeterminate religious identities of the people belonging to different groups such as Shaykhis, Sufis, and dervishes mixing freely.

In Kirman, Browne attended many gatherings where believers shared their religious understandings with him. On some of these occasions, he saw and obtained Babi/Baha’i books, and in others, he attended gatherings where people were reading such books. A summary of the books that Browne saw in Kirman can be found at the end of this chapter. It is important to note that these gatherings were not formal meetings where theological matters were debated. Rather, Browne describes them as uninhibited, freewheeling discussions in which he, a 26-year-old young adult, was trying to understand the beliefs of his new friends. One of the main themes in many of his conversations was again the question of divinity in relation to human beings. For example, early on while in Kirman, Browne attended a meeting at the home of Mirza ‘Ali Riza Khan, who was Ali Riza Khan Mahallati, later I‘tizad al-Vuzara, a Baha’i. Two guests at that gathering were individuals with whom he would spend a great deal of time in subsequent weeks: a Baha’i named Usta ‘Askar Nukhud-biriz, son of ‘Ali Zhu’l Fiqar, who as his name indicates, was a pea parcher by profession. He also met a certain Shaykh “Ibrahim,” who was really Shaykh Sulayman Sultanabadi, a Baha’i living in the home of Mirza Rahim Khan Burujirdi, the Farrash Bashi. Also present was Mirza Muhammad Khan, a Ni‘matullahi dervish. This gathering (and subsequent gatherings) in Kirman was more religiously diverse than in other cities—it notably included a Ni‘matullahi dervish—yet the believers seemed to speak openly in front of him, unlike their more circumspect co-religionists in other cities. After lunch, Browne spoke with Usta ‘Askar, the pea parcher. During this conversation, Usta ‘Askar started talking to him in what Browne characterized as “a very wild strain,” one with which he subsequently said “became only too familiar.” The kinds of comments that Browne labeled as “wild”—not just at this meeting but also later gatherings—all had to do with the notion that divinity could be found in ordinary people. For example, Browne explains how Usta ‘Askar said to him, “If you would see Adam, I am Adam; if Noah, I am Noah; if Abraham, I am Abraham,” and so forth. When Browne asked him, “Why do you not say at once ‘I am God’,” Usta ‘Askar’s answer was “yes, there is naught but He.”

This idea was expressed again at a later date when Browne was a guest at home of Usta ‘Askar himself. Others present at this gathering were Aqa Fathullah, whom Browne describes as a young Azali minstrel and poet, who was singing verses in praise of the Bab; Shaykh Sulayman; ‘Abdullah, a servant of the Farrash-bashi and a friend of Shaykh Sulayman; a post official whom Browne says he will call Haydar Allah; and Usta ‘Askar’s brother. According to Browne, the talk again became very “wild,” as the guests were “declaring themselves to be one with the Divine Essence, and calling upon me by such titles as ‘Jenáb-i-Ṣáḥib’ and ‘Ḥaẓrat-i-Firangí’ to acknowledge that there was ‘no one but the Lord Jesus’ present.”

On 24 June 1888, three days after this get-together, Browne hosted a gathering at his own residence in Kirman. The people who attended were Usta ‘Askar the pea parcher, Shaykh Sulayman, a certain Aqa Muhammad Hasan of Yazd, whose real identity was Aqa Muhammad ‘Ali Yazdi, Fathullah the Azali minstrel, and ‘Abdullah. On this day, Browne took opium for the first time, and gradually became addicted to the drug. Browne explains the circumstances under which this happened, describing how he was suffering from ophthalmia, a painful eye condition, that was not getting any better. After insisting that he try an ultimately ineffective remedy of egg whites and hollyhock leaves, Usta ‘Askar then suggested that Browne smoke a pipe of opium to help relieve the pain, which he did. At that gathering, they also talked about religion. The conversation began with the topic of progressive revelation, but then the Azali minstrel sang an ode of Qurrat al-‘Ayn, and eventually Browne was told to “go to Acre and see God.” Browne again expressed his horror at what he called “anthropomorphism.” The Azali minstrel made things worse by telling him “You are to-day the Manifestation of Jesus, you are the Incarnation of the Holy Spirit, nay, did you but realize it, you are God!” Shaykh Sulayman agreed with the minstrel, and told Browne that Baha’u’llah had said to him, “Verily I am a man like unto you,” which he understood to mean that whatever station Baha’u’llah attained, everyone else could also attain.

When the Azali minstrel asked Browne why he was so offended, he said that he objected to the believers kissing the Aqdas on one hand and then violating all of its laws on the other (Shaykh Suleyman had become extremely drunk on this and indeed most occasions). The shari‘ah-minded Browne was reminded, in relation to Shaykh Sulayman, that “old habits will force themselves to the surface at times…” Earlier, Browne had learned about Shaykh Sulayman’s horrific experiences during his imprisonment, when he was nearly killed for his faith, and of his visit to Acre to see Baha’u’llah, who he said told him to stop preaching “the doctrine” because he had “already suffered enough in God’s way.”

Shaykh Sulayman’s statements about the Quranic “meeting with God” (liqa’ Allah) reflect what the Bab and Baha’u’llah have said in their own writings about this notion, which they interpreted as meeting the Manifestation of God in person. For example, in the scriptural tablet Effulgences (Tajalliyat), Baha’u’llah says that “Attainment unto the Divine Presence (liqa’ Allah) can be realized solely by attaining His [Baha’u’llah’s] presence.” This passage certainly aligns with Shaykh Sulayman’s encouraging Browne to “Go to Acre and see God.”

(The Bab and the Babi Community of Iran, Edited by Fereydun Vahman)

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The "manifestation" (mazhar), or re-incarnation, of Kurratu'l-'Ayn.

Thursday, 18th July, 9th Dhi'l-ka'da.--Towards evening I went into the town and called at the post-office, where the postmaster lent me a poem in praise of Beha, composed by one Na'im of Abade, a poor man of no education, whose power of verse-writing is regarded by his co-religionists as a divine gift, and little short of miraculous. His verses are partly in Persian, partly in Arabic, and of the latter, at any rate, it may truly be said that they are of the most miraculous character. Usta Akbar, the pea- parcher, was also there. He was, after his wont, very mysterious, and informed me that a relation of the postmaster's, who was a "Mulla," and who possessed some of Kurratu'l-'Ayn's poems, was anxious to see me, but that I must not mention this to the postmaster, as he might be displeased. I was somewhat surprised at what appeared to me so unnecessary a stipulation, but attributed it to Usta Akbar's love of mystery. It was only afterwards (for the pronouns in Persian do not distinguish gender) that I discovered that the "Mulla" in question was a lady, who regarded herself as a "manifestation" (mazhar), or re-incarnation, of Kurratu'l-'Ayn. It was accordingly arranged that I should meet this "Mulla" on the next day but one, at the house of one of the officials of the post-office. As I did not know where he lived, I enquired as to how I should find my way thither. Usta Akbar naturally selected the most cumbrous and mysterious method he could think of. I was to walk slowly past his shop at a certain hour on the Saturday in question, and he would tell his apprentice to be on the look-out for me, and, as soon as he saw me, to run out, pass me, and precede me at a distance of twenty or thirty yards to the rendezvous.

This plan was duly carried out, and on the afternoon of the appointed day I found myself in a room in the house of Haydaru'llah Beg, the postman, where, besides my host, were seated the "Manifestation of Kurratu'l-'Ayn" and a Babi dervish, the former engaged in smoking a kalyan, the latter an opium-pipe. I was filled with astonishment at seeing a lady in the room, and my astonishment was increased when I heard the others address her as "Mulla," and ascertained that she was the learned Babi who had expressed a wish to make my acquaintance. She greeted me very politely, bowing repeatedly as she exclaimed, "Musharraf! Muzayyan! Chasm-i-ma rawshan!" ("[You have made the house] honoured [and] adorned! Our eyes are brightened!") and then asking me how long it was since I had believed. I was somewhat embarrassed by this question, and tried to explain that I was an enquirer only, whereupon she began to give a long and rather garbled version of Christ's prayer in the Garden of Gethsemane, which she concluded by bidding me not be like that disciple who denied his Master.

By this time eight or nine other persons had joined us, including Sheykh Ibrahim and his friend 'Abdu'llah, in consequence of which the recitation of Kurratu'l-'Ayn's poems, which I had been so eager to hear, was postponed. Several Babi books, however, were shown to me, induding one containing the Kalimat-i-Maknuna, or "Hidden Words of Fatima,"[See vol.ii of my Traveller's Narrative, pp. 123-6 and n.2 at foot of p.123; and Catalogue and Description of 27 Babi MSS. (J.R.A.S. for 1892), pp. 671-4.] of which the surpassing eloquence was greatly praised by all present.

"Will you not smoke a kalyan?" enquired Sheykh Ibrahim, turning suddenly to me. I signified assent, and he called for one to be brought. "A good one, mind, for the Sahib," he cried, as the servant left the room.

In a minute or two the kalyan was brought, and as I took it, and, according to the customary etiquette, offered it in turn to all present before putting my lips to it, I fancied that I was watched with a certain attention and subdued amusement for which I could not account. The first whiff of smoke, however, explained the cause of this. My experience with Cannabis Indica while I was a student at St Bartholomew's Hospital had not been altogether fruitless, since it had indelibly impressed on my memory the taste of this hateful drug, which now again, for the third time in my life, struck on my palate. "Oh," thought I to myself, "so this is the trick you thought to play on me, is it?" But I continued to smoke on slowly and deliberately till the Sheykh, unable any longer to control his curiosity, asked me how I found the kalyan.

"Nice enough," I answered, "but I fear it somewhat, for unless I am much mistaken, you have put 'Master Seyyid' [Hashish is thought so badly of in Persia that it is usually spoken of, even by those who use it, by some nickname, such as Aka-yi- Seyyid ("Master Seyyid"), Tuti-i-asrar ("The Parrot of mysteries"), or simply Asrar ("Mysteries"), the first two alluding to its green colour. One of the odes of Hafiz, beginning "Alaya tuti-yi guya-yi asrar, Mabada khaliyat shakkar zi minkar" ("O Parrot, who discoursest of mysteries, may thy beak never want sugar!"), is addressed to the drug.] into it."

I do not think that during the whole time I was in Persia I ever scored so great a success as by this simple remark. That I --a mere European--should be able to recognise the taste of hashish was much, but that I should know it, so to speak, by its pet name, was indeed to prove myself well matured (pukhte) by travel and the society of persons of experience.

"How ever did you know that?" enquired the Sheykh amidst the laughter and applause of the others.

"Because I am a Firangi must I needs be an ass?" I demanded with a show of indignation.

Sheykh Ibrahim was delighted, and proceeded to unfold to me many mysteries connected with the use of narcotics in Persia. He told me of an oil called Rawghan-i-Hashish ("Oil of Indian Hemp'), prepared from a plant named Tature (? Datura), of which half a nokhud would render a man insensible for twenty- four or thirty-six hours. This, he said, was often employed by Persian adventurers in Turkey and Arabia (especially at Mosul and Mecca) to stupefy persons whom they wished to rob. Mixed with the food intended for the victim's consumption its flavour is imperceptible, and the protracted insensibility to which it gives rise allows the thief ample time to decamp. These revelations were, however, interrupted by the arrival of a murshid, or spiritual director, of the Shah-Ni'matu'llah order of dervishes, who asked me point-blank what my religion was, and was much annoyed when I answered him with the well-known tradition, "Ustur dhahabaka, wa dhahabaka, wa madhhabak" ("Conceal thy gold, thy destination, and thy creed").

(A Year Amongst the Persians by E. G. Browne - 1893/1927)

https://bahai-library.com/books/ayatp/ayatp.17.html

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The souls of the infidels

The souls of the infidels, however, shall—and to this I bear witness—when breathing their last be made aware of the good things that have escaped them, and shall bemoan their plight, and shall humble themselves before God. They shall continue doing so after the separation of their souls from their bodies. It is clear and evident that all men shall, after their physical death, estimate the worth of their deeds, and realize all that their hands have wrought. I swear by the Day Star that shineth above the horizon of Divine power! They that are the followers of the one true God shall, the moment they depart out of this life, experience such joy and gladness as would be impossible to describe, while they that live in error shall be seized with such fear and trembling, and shall be filled with such consternation, as nothing can exceed.

(Baha'u'llah, Gleanings from the Writings of Baha'u'llah)

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re-interment of the remains of Mírzá Muḥammad-Quli and eleven members of his family

It is with a feeling of joy and gratitude that we inform the Bahá’í world of the befitting re-interment of the remains of Mírzá Muḥammad-Quli, the faithful half-brother and companion in exile of Bahá’u’lláh, and of eleven members of his family, in a new Bahá’í cemetery on a hillside looking across Lake Kinneret and the hills of Galilee towards the Qiblih of the Faith. This historic event, coinciding fortuitously with the first formal presentation of The Promise of World Peace to a Head of State, is of especial significance in the annals of the Cause of Bahá’u’lláh.

(Messages from the Universal House of Justice, 1963-1986, Reinterment of Bahá’u’lláh’s Faithful Half-Brother)

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A Summary of the Directives as Given By Shoghi Effendi

National Spiritual Assembly aided by Public Relations, Race Unity, Public Meetings, Visual Education, College Speakers Bureau and Radio Committees

1. Reinforce proclamation of verities to masses through press and radio

2. Make closer contact with leaders of public thought, with colleges and universities, with newspaper and magazine editors

3. Further develop national advertising and publicity

4. Maintain contact with newspapers, magazines and trade papers

5. Amplify Public Relations programs

6. Stimulate association, not affiliation, without participation in political matters, with the organs, leaders and representatives of United Stations(?) and kindred organizations, to give greater publicity to Bahá’í aims and purposes and eventually convert capable and receptive souls

(A Summary of the Directives as Given By Shoghi Effendi in His Letter of June 5, 1947)

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Do not try to convert them; it is of no use now. When he dies, they will all become Baha'is.

When you meet up with members of this group (New History Society or Caravan), ignore them. Do not try to convert them; it is of no use now. When he dies, they will all become Baha'is. Our enemy is doing us a favor. Ignore them and be confident. Do not be afraid.

Sohrab’s organization did not survive his death in 1958. His wife and daughter ‘completely severed all relations with him, indeed so humiliated and disgusted were they by his conduct that they changed their surname’ 

(Shoghi Effendi Through the Pilgrim’s Eye, Vol 1)

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"I think either the Baha'i Faith is a true religion or else all religions are false."

I had the same thought and then I thought, "if all religions are false, what would I have to lose by remaining a Baha'i?"

Money. Instead of giving 19% of my surplus (i.e. income after essential expenses) to the UHJ, I could actually help those who are less fortunate with that money. Baha'is have no say on how the UHJ spends huququllah, and there is no financial transparency. But I have an idea as to how they spend it: building and maintaining religious buildings, assisting missionaries ("pioneers"), religious materials, etc. It is all to promote the Baha'i Faith. Is that where you want your money to be spent? To convert your neighbors even though "all religions are one"?

Time. Proselytizing ("teaching") is the greatest deed or service to humanity. Try to convert your neighbors and then pat yourself in the back thinking that you are saving the money. You could use your time to volunteer for organizations that actually help your community. You could argue that you do both, but you are wasting your time if the Baha'i Faith is false.

Integrity. If the Baha'i Faith is false, then it should be rejected. By remaining a Baha'i, you are perpetrating a false ideology that has some regressive teachings. Teachings that are sexist, homophobic and some that simply violate the Golden Rule. Be true to yourself even if it makes you uncomfortable.

Honestly, Abdul-Baha was a douchebag. Definitely, not infallible. He intentionally misquoted a passage from the New Testament to justify shunning his half-brother. Imagine not speaking to your family members because they held different religious beliefs and then, he speaks about religious tolerance. Talk about hypocrisy and not practicing what he preaches. It was easy for him to talk about love and unity and how all Christians should get along, for example, and yet, fail to implement those same teachings in his life. He is a joke and then Baha'is hang his picture in their homes!

https://redd.it/12uiipi

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Bahai is more of a surveillance cult like Scientology and Ahmadiyya.

One exBaha'i claims

Bahai is more of a surveillance cult like Scientology and Ahmadiyya. They spy on, track and harass former members of their community, operating like a quasi-intelligence agency.

https://redd.it/132frdn

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Baha'i laws are inconsistent

Oddly enough, there are occasional inconsistencies between the reformist letters of Bahāʾ Allāh’s later period and the legalist text of the Aqdas. The liberalizing emphasis on the equality of men and women is ill-matched by the law of marriage (which allows a man two wives), or regulations such as that awarding a man’s house and clothing to his male, not female, heirs, even should there be no male offspring; the tolerance towards other religions that is shown in the injunction to mix freely with their followers jars with the law that disallows a teacher from taking his share in an inheritance should he be a non-Bahāʾī; and the general distaste for violence shown in the abolition of jihad and wider exhortations to peaceful behaviour sit a little uneasily with the ruling that arsonists are themselves to be burned.

(The Messiah of Shiraz - Studies in Early and Middle Babism by Denis Martin MacEoin)

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Abdul Baha says about the Babi and Baha'i communities and their teachings

ʿAbd al-Bahāʾ stressed even more than did his father the contrast between the Bābī and Bahāʾī communities and their teachings. In one passage, having referred to the Bahāʾī obligation to associate with all men in a spirit of love, he goes on to say that ‘this is one of the religious duties of the Bahāʾī community, not of the Bayānīs (i.e. Bābīs). The aim of the latter is the opposite of this. For the Bahāʾīs have as their sacred book the Kitāb-i aqdas (sic), which commands us thus, whereas the book of laws of the Bayānīs is the Bayān, which is a direct contrast to the Kitāb-i aqdas in these matters. The Bahāʾīs, however, regard the Kitāb-i aqdas as abrogating the Bayān, and say that in the Qurʾān and the Bayān there is the decree of opposing other religions, whereas the Kitāb-i aqdas abrogates all these laws’. In a letter apparently addressed to the Bahāʾīs of either Baghdad or Shīrāz (madīnat Allāh), he puts forward the view that, in every religious dispensation, a particular teaching was given special emphasis. Thus, in the time of Moses, obedience and submission to God were stressed; in the days of Jesus, moral behaviour, friendship, harmony, and turning the other cheek; and, in the dispensation of Muḥammad, the smashing of idols and the prohibition of the worship of false gods. In the days of the Bāb, he goes on, ‘the decree of the Bayān was the striking of necks, the burning of books and papers, the destruction of shrines, and the universal slaughter of all save those who believed and were faithful’. By way of contrast, he says, the emphasis in the Bahāʾī dispensation is upon compassion, mercy, association with all peoples, trustworthiness towards all men, and the unification of mankind.

(The Messiah of Shiraz - Studies in Early and Middle Babism by Denis Martin MacEoin)

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Dayyan established his own sect

In her well-known risāla written in reply to a letter from ʿAbbās Effendi, ʿIzziyya Khānum (Sultān Khānum), a sister of Subh-i Azal, states that Dayyān “openly and in public apostatized from the faith of the Bayān, and in numerous gatherings spoke without concealment in refutation of his holiness the Primal Point” and says that he even burned a large quantity of the Bāb’s writings. Beginning with his chief representative, Mīrzā Ibrāhīm Tabrīzī, Dayyān acquired a following in Azerbaijan and possibly elsewhere, who came to call themselves, not Bābīs but Asadīs. How large this group was is not clear, but Dayyān’s activities seem to have continued without interruption until about 1856, when he appeared in Baghdad, possibly in response to Azal’s attack on him in the Kitāb al-mustayqiz.̣ How long Dayyān spent in Baghdad is not known, but it would not seem to have been more than a few months. Azal’s refutation of him had contained passages that implied that he wanted both Dayyān and Mīrzā Ibrāhīm (whom he named Abu’l-Shurūr [Father of Evils] and Abu’l-Dawahī [Father of calamities] respectively) put to death.

(The Messiah of Shiraz - Studies in Early and Middle Babism by Denis Martin MacEoin)

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offensive holy war was ordained by the Bab, and the Baha'i representation of the Bab and His message is inaccurate.

In various places MacEoin has argued that an offensive, and not merely a defensive, holy war was ordained by the Báb, and that the Bahá’í representation of the Báb and His message is inaccurate. MacEoin’s views on this issue are summarized in his 1982 article,“The Babi Concept of Holy War.”

(Gate of the Heart by Nader Saiedi)

But Nader Saiedi being a Baha'i scholar loyal to the Haifa based UHJ defends the Baha'i narrative and tries to refute MacEoin.

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Denis MacEoin's sources

I must also express my very deep thanks to my supervisor, Professor Laurence Elwell-Sutton, for so kindly undertaking the supervision of my work at a remove of several hundred miles and for his patient understanding of my aims and methods; to the Northern Ireland Department of Education for their financial support during the first three years of my research; to the trustees of the E. G. Browne Memorial Fund and the Spalding Trusts for research grants relative to my visit to Iran in 1977; to the Universal House of Justice for permitting me to examine materials in the International Bahaʾi Archives in Haifa in 1976; to the National Spiritual Assembly of the Bahaʾis of Iran for permission to use manuscripts in their archives in Tehran; to Mr. Fuʿād Sānaʾī for his assistance there; to the late Mr. Ḥasan Balyuzi for his advice, encouragement, and generous loan of materials; to Ḥājī ʿAbd al-Riḍā Khān Ibrāhīmī (d. 1979) for his exceptional generosity in providing me with the publications of the Shaykhi community of Kirman and for granting me several interviews; to Mrs. Fakhr-Tāj Dawlatābādī, Mr. Nūrī Naẓarī, and other Azalī Babis in Tehran for supplying me with books and information; to Ḥājī Shaykh ʿAbbūd al-Ṣāliḥī for his information on the Baraghānī family of Qazvīn; to Dr. Moojan Momen for all our discussions over the years and for letting me make use of the fruits of his indefatigable researches in the Public Record Office and elsewhere; to Mr. [now Dr.] Peter Smith for providing ideas and suggestions over many years and for his help with my sociology (the many errors in which remain very much my own); to Mr. [now Professor] Abbas Amanat for invaluable help during the early stages of my work; to Allen Purvis, my wife, and all the other staff of the manuscript reading room of Cambridge University Library for their kindness and assistance in coping with my many requests; to Mr. Wilfred Lockwood of the Oriental Department of Cambridge University Library for his many recommendations and untiring help in locating elusive materials; to King’s College, for providing funds to assist in the preparation of the dissertation; to the Ashraf-Saysānī family of Tehran for their very great kindness and hospitality during my last stay there, and above all, to the memory of ʿAlī Ashraf Saysānī, whose death so soon after my return was a blow to us all.

(The Messiah of Shiraz - Studies in Early and Middle Babism by Denis Martin MacEoin)

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mythologizing Baha'i history and modern Baha'is are not accustomed to see these figures

As a simple example of how mythologizing can harm both the truth and people’s ability to hold to a higher truth, I will mention something that is not in these pages. Elsewhere, I have shown calculations, based on original histories, that demonstrate beyond a shadow of doubt that the number of Babis killed between 1844 and the early 1850s amounted to scarcely more than 3,000 persons. Even recently, the Bahaʾi authorities have re-affirmed the accuracy of their claim that an iconic figure— 20,000—died. This is to fly in the face of all the evidence, including that of their own sources. No historian of any quality or dignity would venture beyond the figures I have given, and some might reduce them. My figures are based on a count of names and rough figures given for the four main incidents in which Babis died, together with extra figures with much smaller death counts. For there to have been a further 17,000 deaths that are unaccounted for in government, diplomatic, Babi, or Bahaʾi sources beggars belief. It is simply not likely that as many as 20,000 Babis even existed in Iran between 1844 and 1852, the period of the main incidents. To give some idea of how vast the discrepancy is, we need only note that 20,000 equals the number of British dead during the Battle of the Somme.

No intelligent historiography can continue where such irrational denials of the obvious occur. There is absolutely nothing to stop Bahaʾis recognizing those 3,000 martyrs, valuing them, or writing about them in a hagiographic fashion. They have a right to do that. What they do not have is a right to falsify or deny explicit evidence. If they ever come up with solid proof that 20,000 died, historians will be the first to welcome the new figure…

Modern Baha’is are not accustomed to see these figures of their founding myth handled without the kid gloves of piety. Unfortunately, the prophetic aura has no place in unbiased historiography. Throughout this book, I have tried to wean pious readers (if there are any) off their diet of romance and mysticism. They are welcome to go back to that diet once they have read, digested, and dealt rationally with my presentation of the facts. But they are not welcome to attack my findings or my presentation on the basis of what their hagiographies tell them. Hagiographies occupy a different mental plane to academic histories, and religious conviction is no substitute for hard fact in a rational context.

(The Messiah of Shiraz - Studies in Early and Middle Babism by Denis Martin MacEoin)

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Most of Qurrat al-'Ayn's considerable output of apologetic writing has been destroyed or lost.

Unfortunately, there is good reason to believe that most of Qurrat al-'Ayn's considerable output of apologetic writing has been destroyed or lost. Something of the extent of this output is indicated by Muḥammad Muṣṭafá al-Baghdádí. He says that, when she was in Kirmánsháh in 1263/1847, letters would arrive for her every day from ulama and other enquirers. She would write rapid replies to all of these. The anonymous Azalí history, Qurrat al-'Ayn: bi-yád-i Şadumín sál-i shahádat, states that, while under house arrest in Tehran, 'Izziyya Khánum, Şubḥ-i Azal's eldest sister, would send her younger sister Fátima to visit her, Fátima then being eight or nine years old. The little girl would bring letters for Qurrat al-'Ayn concealed in her pocket and would take replies away in the same manner. Many prayers, poems, homilies, and other pieces reached the Bábís in this way, and many of the originals are still extant. These copies may be in the possession of 'Izziyya Khánum's family, but it is possible that some are in Bahá'í hands as well.

(The sources for early Bábí doctrine and history A survey by Denis MacEoin)

https://bahai-library.com/pdf/m/maceoin_sources_babi_history_proofed.pdf

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Nabil Zarandi's history (The Dawn-Breakers) is partisan, hagiographic, and frequently mistaken about dates and other vital details.

A further difficulty with Zarandi's text lies in the rather late date of its composition. The author, originally known as Mullá Muḥammad and later as Nabíl-i Zarandí or Nabíl-i A'zam, was born in the village of Zarand on 18 Şafar 1247/29 July 1831. He himself states that he became a Bábí in 1265/1848-49.684 His history of the sect up to 1853 was begun in 1888 and finished in 1890; the sequel was written between then and his death in 1892. This means that there was a time-lag of something between thirty-five and thirty-seven years between the latest events described in the narrative and the time of writing, with as much as ninety-five between then and the earliest events recorded. If we bear in mind that Zarandí was not a professional historian working with a large range of reliable documents and that the normal distortions of hindsight were, in his case, much exacerbated by numerous shifts in doctrine and attitudes towards individuals, this time factor becomes extremely important. And it must not be forgotten that Zarandí's history, like those of Mírzá Jání and Hamadání before him, is partisan, hagiographic, and frequently mistaken about dates and other vital details.

(The sources for early Bábí doctrine and history A survey by Denis MacEoin)

https://bahai-library.com/pdf/m/maceoin_sources_babi_history_proofed.pdf

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Baha'u'llah must have mistaken these words as part of the Bab's original text.

In fact, two sections from the Panj sha'n in INBMC 64 more or less equal what we may presume to have been the text of the Lawḥ-i hurúfát. This, in turn, would explain a passage reading: 'What was sent down for his excellency al-Asad, the single, the unique, illumined with the eternal light, the name of God, ad-Dayyán, quoted by Bahá' Alláh in the letters referred to above. This sentence does not appear in the Panj sha'n text, and it is my assumption that it represents a scribal addition placed at the head of the text as distributed independently. Bahá' Alláh, however, as is evident from his use of the preceding phrase qawluhu ta'álá ('His words, exalted be he'), must have mistaken these words as part of the Báb's original text. It is, of course, plausible that the address was added by the Báb himself when the text was prepared for despatch to Khú'í.

(The sources for early Bábí doctrine and history A survey by Denis MacEoin)

https://bahai-library.com/pdf/m/maceoin_sources_babi_history_proofed.pdf

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Abdul Baha mistakenly describes it as the first book written by the Bab

The Qayyúm al-asmá’ is generally agreed to have been the first work written by Shírází after 22 May 1844. We have already quoted (Abbás Effendi, who mistakenly describes it as ‘the first book (nakhustín kitáb) ever written by the Báb. He may very well have taken the idea from a passage in his father’s Kitáb-i íqán, where the Qayyúm al-asmá’ is described as ‘the first, greatest, and grandest of all books’ (awwal wa a‘zam wa akbar-i jamí‘-i kutub).

(The sources for early Bábí doctrine and history A survey by Denis MacEoin)

https://bahai-library.com/pdf/m/maceoin_sources_babi_history_proofed.pdf

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Baha'i scholar Nader Saiedi about the claims of the Bab

In those texts, written during the first three years of His ministry (May 1844–May 1847), the Báb claims to be the Gate to the hidden Twelfth Imám. He also frequently refers to Himself as the “Remembrance of God” (Dhikru’lláh). However, in His later writings, those set down during the last three years of His life (May 1847–July 1850), the Báb declares His real station to be not only that of the Twelfth Imám—the very Qá’im Himself—but also a new Prophet, a new Manifestation of God, with the authority to promulgate a new Holy Book with new laws.

Reconciling the apparent differences in the claims made by the Báb has been a matter of puzzlement to some scholars. Although some have found continuity in the Báb’s claims, others have assumed that the different stations the Báb attributed to Himself at various times reflect an alteration or evolution of consciousness on His part—indicating, in effect, that over time the Báb changed His mind about what station He actually held.

(Gate of the Heart Understanding the Writings of the Báb by Nader Saiedi)

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It is incumbent upon every one not to take any step without consulting the Spiritual Assembly

‘Abdu’l-Bahá says:

“It is incumbent upon every one not to take any step without consulting the Spiritual Assembly, and they must assuredly obey with heart and soul its bidding and be submissive unto it, that things may be properly ordered and well arranged...”

(Bahá’í Administration by Shoghi Effendi published by US Bahá’í Publishing Trust, 1974 edition)

https://reference.bahai.org/en/t/se/BA/ba-13.html

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What is the difference between a Haifan Baha'i and a Unitarian Baha'i?

If you ask a Haifan Baha'i why they believe the UHJ is infallible, it will not happen that they pull out a single verse or paragraph by Baha'u'llah and say "this is why". No, instead they will say "Let me tell you about The Covenant". They believe the UHJ is infallible not because of some concrete writing by Baha'u'llah, but instead because of the abstraction of "The Covenant". They say that there is a "very clear" concept of "The Covenant" in the Baha'i writings, which is abstracted from several different writings and which if you put them all together point to the UHJ in Haifa as being the infallible authority of all Baha'is in the world. And it is "so clear" that if you deny it then it can only be because you are evil and hate God and are intentionally trying to undermine his religion. This is what Haifan Baha'is believe.

My question is: If "The Covenant" is such an important concept to Baha'u'llah, then why does it only exist in abstract form? Why didn't Baha'u'llah just write a single verse making clear that the UHJ is infallible? Why do you need to show a bunch of bits and pieces of Baha'u'llah's writings from different tablets together, supplemented by additional "context" (e.g. "Muhammad Ali was warned!"), in order to convince people of this alleged "Covenant" concept?

Unitarian Baha'is don't rely on any kind of complex abstraction in order to justify their position. If someone asks a Unitarian Baha'i why they believe Muhammad Ali succeeded Abdul Baha, they just show the verse "Verily, God hath ordained the station of the Greater Branch after the station of the former. Verily, He is the Ordainer, the Wise. We have surely chosen the Greater after the Greatest as a Command from the All-Knowing, the Omniscient!", which is ironically from Baha'u'llah's "Book of my Covenant".

https://www.reddit.com/r/FreeSpeechBahai/comments/131fx4c/the_abstraction_of_the_covenant/

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One exBaha'i shares his experience.

One God known by many names beyond human understanding - Yes

Unity- By eliminating racial inequality? Yes

By eliminating social inequality? Yes…and No. The presented idea is that, in the future when the world is mostly Baha’i, that there will be social strata, but without the extremes of social injustice.

By equalizing men & women? Yes…and No. Women aren’t allowed on the international governing body. Some Baha’is are very modern in their ideas of men & women and some are not. This depends of what community you are in, who you are talking to, and what writings you cherry pick. Some Baha’i writings that were advanced for their time a century ago seem dated in 2023. Modern Baha’is are supportive of the equality of women in careers, although the station of Motherhood is considered exalted, if not supported by any practical means.

Unity of science & religion - Yes. As long as the Baha’i Faith has the final authority. Evolution is ok, for instance, but humans cannot be descended from a shared primate ancestor according to Abdul-Baha: We were always a separate sentient species from other mammals according to the son of the prophet, for example.

One big happy family- it did seem that way before I became a Baha’i. It May depend on what community you are in also, but there are the usual class distinctions among Baha’is that you will see in other religions. Some Baha’is are very accepting while others are snobs. Opinions are ok as long as they do not conflict with the Baha’i writings or cause disunity. Once you become a Baha’i, you are expected to obey local, National, and international institutions and authorities and not disagree with them.

The Baha’i Faith does want their members to police their thoughts and feelings to live in harmony with Baha’i institutions and be positive.

Baha’is who do these things may have a very strong community experience, and I can understand the attraction. Baha’is who leave may be shunned. Baha’is who openly disagree with institutions are seen as a threat to unity and may be declared ‘Covenant Breakers’, whom other Baha’is are forbidden to talk to including spouses, parents, and siblings. Those who consort with Covenant Breakers are themselves considered Covenant Breakers and lose their community.

I left the Baha’i Faith over 10 years ago and now considered an apostate. Some Baha’is that I run into are kind and will talk to me. Others look daggers at me & then look away, not saying a word. So the unity applies to other Baha’is, but not to everyone. The small Baha’i community I joined was very egalitarian in terms of social class. The larger Baha’i community I later moved to had strong class distinctions.

Like many religions, it varies by community, and there is a difference between the ideal presented to the recruits and the lived reality of members.

I hope this perspective is helpful. Good luck with your essay!

https://www.reddit.com/r/religion/comments/12zqru3/what_exactly_is_bahai/

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Regarding the Baha'is of Iran one Muslim shared his observation.

Regarding the Baha'is of Iran one Muslim wrote the following:

As for Iran, the world is against Iran. I have serious doubts about the veracity of news reports about Iran, especially related to the treatment of Iranian Baha’is. A coworker of mine is an Iranian Baha’i. He is living in Canada for more than 35 years. He has visited his family many times over the years. His mother from Iran visited him a few times. If Iranian Baha’is are indeed persecuted, why would my coworker go to Iran? He is well-off financially. Why would he not rescue his family? He could have them smuggled into a neighbouring country and in to Canada. When his mother visited Canada, he could have had her apply for asylum at the airport.

Another interesting observation: The Baha’is in North America are mostly affluent professionals. My coworker owns at least two houses. Why don’t the Baha’is in the West pool their wealth together and make a deal with the Iranian government? If the Baha’is are to be believed, the Iranian government hates the “murtad”, “unclean” Baha’is. I'm sure that they want them to leave their wonderful country. The wealthy Baha’is in the west could pay the regime a ransom, hire a fleet of aircraft to evacuate the Iranian Baha’is and arrange for their Baha’i brothers and sisters to be resettled in Europe or North America. My coworker did not like my idea!

https://www.youtube.com/watch?v=AhwhqT14rGs&lc=UgxTxb8ojBRTt-ZrBIF4AaABAg 

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Azali Babism and related Sources.

See

https://hurqalya.ucmerced.edu/node/4011

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"he asked the Universal House of Justice for forgiveness"

When Drs. Leland and Opal Jensen accepted Mason Remey as the second Guardian and wrote letters to the Mauritian Bahá’ís trying to bring them into the Remey camp, Dan was disappointed that he did not get one of these letters. So he wrote to them and Dr Jensen sent him a stack of literature about Mason Remey’s claim to distribute to the ‘waverers’, which he did by post. Upon investigation in 1961 by the Port Louis Assembly, of which he was treasurer, he confessed to all this activity but insisted it was only so that the Bahá’ís could decide for themselves through ‘independent investigation of truth’. He also insisted that he himself had not sent his adherence to Mr Remey. After prolonged and heart-rending consultation and effort on the part of the National Assembly, visiting teacher Aziz Yazdi, and the staunch local friends and institutions over a period of three years, Dan was eventually declared a Covenant-breaker after the Crusade, in January 1964. However, after 19 years of loneliness and being shunned by the Mauritian Bahá’í community, he asked the Universal House of Justice for forgiveness and was reinstated as a Bahá’í in 1983. He passed away peacefully in 1990.

(Heroes and Heroines of the Ten-Year Crusade in Southern Africa by Lowell Johnson, Edith Johnson)

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"True Religion Means Loving Your Enemy" !

Afterward "The Wolf," whom Bahá’u’lláh condemned in His Lawh-i-Burhán ("Tablet of the Proof") and called "the last trace of sunlight upon the mountain-top," saw the steady decline of his prestige and died miserably, in acute remorse. As for his accomplice Mír Muhammad-Husayn, Bahá’u’lláh stigmatized him as the "She-Serpent," and declared him to be "infinitely more wicked than the oppressor of Karbilá." This man was expelled from Isfáhán, wandered from one village to another, and finally sickened and died of a disease so foul-smelling that his own wife and daughter could not bear to attend him.

(Introduction to the Epistle to the Son of the Wolf by Marzieh Gail)

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Baha'i terminologies

Bahá'ís use terminology in ways that was not intended. Bahá'ís don't have censorship, they have "review." They don't proselytize, they "teach." They don't have missionaries, they have "pioneers." They don't have prophets, they are called "manifestations." And so forth.

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"In this Dispensation, divine guidance flows on to us in this world after the Prophet’s ascension, through first the Master, and then the Guardians."

While the Guardianship was to be a perpetual institution of the Administrative Order, it ceased to exist after the death of Shoghi Effendi because he died having violated Bahá'u'lláh's command in the Kitáb-i-Aqdas that "Unto everyone hath been enjoined the writing of a will." Having no children of his own and having declared every living male descendant of Bahá'u'lláh a Covenant-breaker, Shoghi Effendi left no eligible candidates for the office of Guardian, posing a serious problem given his assertion that "In this Dispensation, divine guidance flows on to us in this world after the Prophet’s ascension, through first the Master, and then the Guardians." He had furthermore stated in The World Order of Bahá’u’lláh that...

Divorced from the institution of the Guardianship the World Order of Bahá’u’lláh would be mutilated and permanently deprived of that hereditary principle which, as ‘Abdu’l-Bahá has written, has been invariably upheld by the Law of God. “In all the Divine Dispensations,” He states, in a Tablet addressed to a follower of the Faith in Persia, “the eldest son hath been given extraordinary distinctions. Even the station of prophethood hath been his birthright.” Without such an institution the integrity of the Faith would be imperiled, and the stability of the entire fabric would be gravely endangered. Its prestige would suffer, the means required to enable it to take a long, an uninterrupted view over a series of generations would be completely lacking, and the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn.

So fundamental was the office of the Guardianship, that Bahá’í literature was significantly altered subsequent to Shoghi Effendi's death, with the notable removal of references to "The First Guardian of the Bahá'í Faith," the "first and present Guardian," and "the lineage of succeeding Guardians." In some cases, references to the Guardian have been replaced or amended with "the Universal House of Justice" and in other instances references to the duties of the Guardian that were in the present tense have been changed to the past tense, indicating that the Guardianship has ceased.

From 'Abdu'l-Bahá's Will and Testament...

O ye beloved of the Lord! It is incumbent upon the Guardian of the Cause of God to appoint in his own life-time him that shall become his successor, that differences may not arise after his passing. He that is appointed must manifest in himself detachment from all worldly things, must be the essence of purity, must show in himself the fear of God, knowledge, wisdom and learning. Thus, should the first-born of the Guardian of the Cause of God not manifest in himself the truth of the words:—“The child is the secret essence of its sire,” that is, should he not inherit of the spiritual within him (the Guardian of the Cause of God) and his glorious lineage not be matched with a goodly character, then must he, (the Guardian of the Cause of God) choose another branch to succeed him." 

https://www.reddit.com/r/exbahai/comments/129fb9f/biggest_theological_problems_in_bahai_teaching/ 

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Poem on the "Entry by Troops"

Oh Baha'i faithful, hear my tale
Of the "Entry by Troops" that did fail
The year 2000 was meant to be
The time when hordes would flock to thee

But now the year has come and gone
And still, we wait for this grand dawn
The disappointment surely stings
As many Baha'is spread their wings

They leave the faith they once held dear
Their hopes and dreams crushed by fear
For if this prophecy was wrong
What other teachings aren't so strong?

The UHJ, they hold the key
To Baha'i faith and its destiny
But are they leading us astray?
This "Entry by Troops" just a ploy?

Perhaps it's time to take a stand
And question what they have planned
For if this promise is not true
What other lies do they imbue?

So let us not hold our breath
For the "Entry by Troops" is a myth
The UHJ is just duping us
And their leadership we must discuss.

https://www.reddit.com/r/FreeSpeechBahai/comments/12jhrnv/a_couple_of_poems/

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