"Covenant Breakers" are these zombie-like creatures - Personal observation about covenant-breaking

Christians and Muslims believe that being a nonbeliever is the absolute worst thing for your soul. An atheist will burn in hell for eternity according to them.

I don't know what exactly Baha'u'llah's position was on nonbelievers, but I do know that Baha'is themselves completely reject the idea that someone's soul is "in danger" if he is a non believer.

Now, keeping this in mind, when Abdul Baha and Shoghi Effendi come along with the idea that "Covenant Breakers" are these zombie-like creatures who are dangerous and infected with a spiritual disease that eats away their soul, this sounds very bad. Between atheism and covenant-breaking, covenant-breaking seems much, much worse. Even if a person is fully certain there will be no consequences one way or the other, there is still the issue of what his parents and family will think: If he becomes atheist his parents will still love him, whereas if he becomes a covenant Breaker it is very possible that his parents will disown him.

This creates a culture where extreme pressure is put on people who dislike things about the Baha'i leadership to grow distant and apathetic towards the Baha'i Faith, rather than take action to challenge the leadership.

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Another tablet that Baha'is are ashamed to translate and distribute.

Another terrible Tablet of Baha'u'llah I wish to nominate is the Lawh-i Istintáq, also known as the Tablet of Inquisition. The reasons are more serious and macabre than for other tablets discussed.

The tablet deals with the murder of 3 Azali's (Sayyid Muhammad Isfahani, Aqa Jan Kaj-Kulah and Mirza Rida-Quli Tafrishi) in Akka by a gang of 7 Baha'is -- the intimate companions of Baha'u'llah -- shortly after their arrival in Akka.

What's striking about this Tablet is that despite all the posturing by Baha'is about this situation, and the suggestion that the 7 Baha'is were not under Baha'u'llah's explicit or implied instruction to commit a triple homicide, Baha'u'llah actually outed himself with this verse: -

"Verily the Mute [al-akhras, Isfahani] called himself 'Quddus' and hath claimed what the Evil Whisperer (al-khannas) claimed for himself. The other one [Aqá Ján] called himself the 'Sword of Truth' (sayfu'l-haqq);; he said: 'I, verily, am the conqueror of the cities'. God hath sent the one who hath smitten upon his mouth, so that all may firmly believe that through this Satan's tail hath been cut off by the sword of the Merciful (sayfu'r-rahmán)." - Baha'u'llah, Lawh-i Istintáq

Clearly, Baha'u'llah was pleased and believed they got what they deserved. This is further evidence that Baha'u'llah was at the very least complicit in serious criminal behaviour throughout his life. He deserved every minute of his jail time and exile and deserved far worse treatment than he actually received.

This is another tablet that Baha'is are ashamed to translate and distribute.

About Lawh-i Istintáq

http://irfancolloquia.org/138/alkan_istintaq

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It's all marketing.

It's all marketing.

"Equality of men and women" is marketing. No women on the UHJ.

"Unity of religions" is marketing. You reject core tenets of other religions and claim that the good deeds of non-believers are worth nil (Check first verse of Kitab-i-Aqdas).

"Unity of mankind" is marketing. You wish to establish a global theocracy where Baha'is rule the planet. You are also deeply homophobic and wish to remove the voting rights of LGBQT people if they are openly LGBQT. That's at least 3-4% of the population.

"Harmony of science and religion" is marketing. "Weigh not the Book of God with such standards and sciences as are current amongst you..." - Kitab-i-Aqdas)

"The abolition of racial, class, and religious prejudices" is marketing. The Guardian labelled his brother's wife a "low brow Christian", demonstrating a terrible classist attitude. Abdu'l-Baha made inappropriate comments on Africans. The Bab had slaves.

"Independent investigation of truth" is marketing. The Baha'i faith censors materials, sanctions and evicts independent scholars, discourages the establishment of University of Baha'i studies, etc. They really mean "you can independently investigate our carefully curated materials".

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Prayer for the Dead (Salaat-i Jinazih)

Prayer for the Dead (salaat-i al-jinazih): The text of the salat performed for the dead comprises the daily obligatory prayer, to which is added a prayer for the deceased. As mentioned above, Muslims believe that it is not necessary to perform the salat-i aljinazih for a martyr. They are also forbidden to recite the prayer for the dead where the deceased is an unbeliever, as set out in the following verse of the Qur’an: 'Never pray thou over anyone of them who dieth, or stand at his grave — because they believed not in God and His Apostle, and died in their wickedness.'

https://bahai.works/Laws_of_the_Kitáb-i-Aqdas/The_Law_of_Burial

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Names of some covenant-breakers (List will be updated on a regular basis)

Shaykh Muhammad-i-Yazdi & Aqa Muhammad-'Aliy-i-Tabrizi (expelled by Baha'u'llah)

Pauline Smith (New Zealand) for association with known Covenant-breakers, who are some of the relatives of Shoghi Effendi, and in particular, Ms Parvine Afnan Shahid.

https://fglaysher.com/bahaicensorship/shun1.htm

Parvine Shahid
Nayyir Afnan

"It has been determined that Parvine Shahid, who is the granddaughter of the notorious Covenant-breaker Nayyir Afnan, is infected with the spirit of Covenant-breaking and should be treated as a Covenant-breaker."

(From a letter dated 12 December 1996 from the Department of the Secretariat, Universal House of Justice, to the National Spiritual Assembly of the Baha'is of New Zealand.)

https://fglaysher.com/bahaicensorship/shun1.htm

Mirza Muhammad-'Ali, Mirza Badi'u'llah, Shu'a'u'llah and Musa
Dr Amin Fareed, Falah, Hasan-i-Niku, Faydu'llah Subhi & Abdu'l-Husayn Avarih

https://bahai-library.com/taherzadeh_covenant_bahaullah&chapter=30

Jamal-i-Burujirdi

https://bahai-library.com/cole_biography_jamal_burujirdi

Ahmad Sohrab
Khyrellah
Fareed
Dyer
Mrs. White
Mrs. Chanler

https://bahai.works/Baha%27i_News/Issue_46/Text

Hussein Afnan, Ahmad Sohrab, Avarih, Badiullah, Dyer, Faeg, Dr Amin Fareed, Fernald, Herrigel, Majdiddin, Muhammad ‘Ali, Watson, Mrs. White, Mirza Yahya

-The Priceless Pearl by Ruhiyyih Khanum

Dr. Wilhelm Herrigel, a Baha’i in Stuttgart, Germany, who acted as translator during the Master’s visit to Stuttgart in 1913, but who, years later in 1930, became a Covenant-breaker because he could not accept the administrative order as directed by the Master in His Will and Testament.

-Become as True Brethren (by John David Bosch)

Fá'iq (Faeg). After the death of Mírzá Abu'l-Fadl Gulpaygání (q.v), some of his pupils set up in Cairo, with the approval of `Abdu'l-Bahá, a society which they named "al-Jam`íyah al-`Ilmiyyah al-Adabiyyah" (The Scientific and Literary Society). After some years, this society under the leadership of a Bahá'í of Armenian background, Fá'iq, came into conflict with the Bahá'í administrative institutions in Egypt, and Fá'iq was expelled from the Bahá'í community. A few of the Egyptian Bahá'ís followed him and he also managed to convert some others, but many of these returned to the Bahá'í community eventually.

(GPB 327, RM 2:210-213).

The second wife of Bahá'u'lláh, whom He married in Tihran in 1849, was Fatimih Khanum, usually referred to as Mahd-i-'Ulya. She was a cousin of Bahá'u'lláh and gave birth to six children, of whom four survived. They were one daughter, Samadiyyih, and three sons, Muhammad-'Ali, Diya'u'llah and Badi'u'llah. These four, along with their mother, violated the Covenant of Bahá'u'lláh. Mahd-i-'Ulya died in 1904.

The third wife, Gawhar Khanum, was not known by any other title. The dates of her birth, marriage and death are not known. Her marriage took place some time in Baghdad before the declaration of Bahá'u'lláh's mission. While Navvab and Mahd-i-'Ulya travelled with Him in all His exiles, Gawhar Khanum remained in Baghdad with her brother, Mirza Mihdiy-i-Kashani. For some years she was among the Bahá'í refugees in Mosul[34] and later went to 'Akka at Bahá'u'lláh's instruction. She gave birth to one daughter, Furughiyyih; mother and daughter both became Covenant-breakers after the passing of Bahá'u'lláh.

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

https://bahai-library.com/taherzadeh_child_covenant&chapter=all

"Mirza Muhammad-Ali... succeeded in ranging on his side almost the entire family of Baha’u’llah, as well as a considerable number of those who had formed his immediate entourage. Baha’u’llah’s two surviving wives, His two sons, the vacillating Mirza Diya’u’llah and the treacherous Badi’u’llah with their sister and half-sister and their husbands..."

(God Passes By, pps. 246-8)

In January he [Shoghi Effendi] wrote to Hussein Afnan: ‘I presume you have gathered from past experience that I stand for absolute sincerity, scrupulous justice in all matters pertaining to the Cause, and an uncompromising attitude with regard to the enemies of the Movement, the Nakezeens [Covenant-breakers] whose vile and unceasing efforts God alone shall frustrate.’ The man to whom this was written, a grandson of Baha’u’llah and a nephew of Abdu’l-Baha, became himself a notorious Covenant-breaker not long afterwards.’

(The Priceless Pearl, pp. 69-70)

And in a cable addressed to all National Spiritual Assemblies by Shoghi Effendi, dated April 3, 1952, announcing the death of Saiyid Husayn’s younger brother, Nayer Afnan, who had unremittingly opposed the Guardian during his lifetime ( he is referred to as the ‘pivot of machinations’), Shoghi Effendi castigated his whole family, and accuses Saiyid Husain of having deliberately misrepresented facts during the trying of the case of the House of Baha’u’llah in Baghdad (though he does not go into further detail)

(Gertrude Bell and the Babi and Baha'i faith, by Jamileh Yazdi, 2017)

Similarly, with regard to Baha'i theology, Dyar maintained that it was unnecessary to believe in the Manifestations of God, their divinity, or indeed any "cosmic conception." Increasingly using 'Reality' [Journal] as a vehicle for the promotion of his own ideas, Dyar was still ready to give space to alternative viewpoints related to the Baha’i movement, no matter how idiosyncratic. Thus, the lone American Azali, August J. Stenstrand was able to find a platform for his views, and Edward J. Irvine was able to promote “Red Bahaism” or “Irvinism.” Seemingly a rather pathetic figure who gained no adherents for his “reformed” religion, Irvine was soundly rejected by both the Baha’is and the communists whose tenets he sought to combine. Space was also given to those whom mainstream Baha’is regarded as violators of the Covenant such as Ameen Fareed, Ibrahim Kheiralla, and the promoters of the Kheirallaite ‘Unitarian Behai’s Movement.’ Few mainstream Baha’is continued contributing to Reality after its evident heterodoxy became established.

From Iran East and West/Reality Magazine: Editorship and Ownership of an American Bahá’í Periodical

To protect the Faith, the beloved Guardian had instructed the Baha’is of Iran not to go to America even for study or as tourists. The majority of Baha'is obeyed this instruction, but unfortunately a few disobeyed and were expelled from the Faith by the beloved Guardian. One complicated case was that of Husayn Ghani, His son Ruhi, was a registered Baha’i, but despite repeated admonitions of the National Spiritual Assembly, he made several visits to America and finally was expelled from the Faith. His Baha’i relatives, including his mother, cut off all communication with him. 

(Hand of the Cause of God Furutan by Iran Furutan Muhajir)

https://www.bahaibookstore.com/Hand-of-the-Cause-of-God-Furutan-P8867.aspx

The New History Society, a Baha’i Covenant-breaking group in New York City, managed to contact many of the Latin American Baha’i communities, causing some Baha’is to drop out of the Faith.

A German Canadian Baha’i, Gerrard Slutter, became active in a Nazi group about 1947, was expelled from the Baha’i Faith, and began to write against it.

(The World of the Bahá'í Faith by Robert H. Stockman)

https://www.routledge.com/The-World-of-the-Bahai-Faith/Stockman/p/book/9781138367722

The second parcel belonged to the wife of Sydney Sprague, who was also the sister of Ameen Farid, ‘Abdul-Baha’s secretary during His travels in the West who defied the Master in 1914 and had become a Covenant-breaker. When Sydney’s wife supported Farid, Sydney had initially remained loyal to her and was expelled from the Faith. Ultimately, he left her and came back to the Faith. His wife, however, remained in opposition to the Faith and refused to sell the land. The issue was finally resolved when the State of Israel took possession of the land as it did with the holdings of many Arabs and some others who fled the country during the War of Independence. Israel then sold the land to the Baha’is.

(Earl Redman, Shoghi Effendi - Through the Pilgrim's Eye Vol. 2)

https://www.grbooks.com/products/shoghi-effendi-vol-2-through-pilgrims-eye_redman?variant=24525720191076

The following cablegram, dated July 20, from the Hands of the Faith residing in the Holy Land to the National Spiritual Assembly of Ecuador is published here for the information and protection of all Bahá’ís who have had or may in the future have any contact with these two persons:

“Owing (to) continuation (of their) activities (in) undermining (the) institutions (of the) Cause (of) God Sotomayor (arid) Gonzalez (have been) expel led (from the) Faith (and) all association (with them is) forbidden.

—HANDSFAITH

Mr. Guillermo Sotomayor lives in Quito, Ecuador, and Mr. Eduardo Gonzalez in Guayaquil, Ecuador.

—U.S. NATIONAL SPIRITUAL ASSEMBLY

https://bahai.works/Baha%27i_News/Issue_366/Text#Guillermo_Sotomayor_and_Eduardo_Gonzalez_Expelled_from_Faith

By 10 October, after meeting with the defectors, all seven understood their error and renounced Remey, writing a letter to the National Assembly declaring their complete loyalty to the Faith. Guillon, however, remained defiant and was expelled as a Covenant-breaker, along with his daughter and son-in-law, and four others.”

(Earl Redman, Shoghi Effendi - Through the Pilgrim's Eye Vol. 2)

https://www.grbooks.com/products/shoghi-effendi-vol-2-through-pilgrims-eye_redman?variant=24525720191076

Regarding Mr. Perdu: it was with the approval of the Guardian that his name was removed from the voting list. It is very bad for the Cause to have a member of the Community, actively, in the public eye, teaching the Faith, and at the same time showing dishonest characteristics. We cannot possibly say that because a person also has many virtues, faults as grave as lying and dishonourable conduct regarding money, can be overlooked!

(Messages to the Antipodes: Communications from Shoghi Effendi to the Baha'i Communities of Australasia. Shoghi Effendi)

Joseph Perdu (Abdullah Fazel, Yusuf-i-Gomgashteh) Joseph Perdu, a Persian Baha’i of Zoroastrian background who had been declared a Covenant-breaker while in France (for interwiewing Covenant-breakers in New York), and who had changed his name from Abdullah Fazel to Joseph Perdu, (perdu meaning lost) arrived in South Africa with his wife early in 1955 and settled in Durban.

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

In 2009 Jeffery Goldberg and Janice Franco were declared Covenant Breakers after leaving the mainstream Baha’i community and joining the Orthodox Baha’i Faith.

https://www.newspapers.com/clip/17555083/bahai-court-case-robert-stockman/

He was in Ishqabad that the news of Covenant breaking of Jamal-i-Burujerdy in Tihran and of the Khalil-i-Khalil in Azerbaijan became manifest, which prompt him to travel to Iran and help the friends to remain steadfast in the Covenant...

https://bahai-library.com/pdf/i/izadinia_ishqabad_city_love.pdf

Leland Jensen, a former Baha’i who broke the Covenant and then created his own following...

https://books.google.com/books/about/Bibliography_of_English_language_Works_o.html?id=UoNFzwEACAAJ&redir_esc=y

There were other teachers of the Faith in Persia... among them was Siyyid Mihdiy-i-Dahaji entitled by Bahá'u'lláh 'Ismu'llahu'l-Mihdi' (the Name of God Mihdi). He… was an eloquent teacher of the Cause and was highly esteemed by the believers. Jalil-i-Khu'i was another well-known believer, for whom Bahá'u'lláh revealed the Tablet of Ishraqat. These men and several others who were engaged in the service of the Cause during Bahá'u'lláh's ministry... were tested through the institution of the Covenant. When they failed to comply with the provisions of the Kitab-i-'Ahd and broke the Covenant, they were expelled from the community.

(Adib Taherzadeh, The Child of the Covenant)

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)

Shoghi Effendi was dealt a great blow when Ruhangiz, his eldest sister, married the second son of Siyyid 'Ali, Nayyir Afnan, who proved to be the greatest enemy of Shoghi Effendi throughout his ministry. This marriage created an unprecedented convulsion in the family and was followed by two similar marriages, one between the Covenant-breaker Hasan, another son of Siyyid 'Ali, and Mehrangiz, the younger sister of Shoghi Effendi, and the other between another son, Faydi, and Thurayya, Shoghi Effendi's cousin.

(Adib Taherzadeh, The Child of the Covenant)

NOW REQUIRES EXPULSION FAITH OF REMEY’S HENCHMEN JOHN CARRE, BERNARD FILLON, MONEER DARAKHSHAN, JOEL MARANGELLA, JACQUES SOGHOMONIAN, DONALD HARVEY, JOHN BYERS IN FRANCE AND MARY WILKINS UNITED STATES HENCEFORTH ANYONE ASSOCIATING THESE PEOPLE OR SUPPORTING REMEY CLAIM LIKEWISE CONSIDERED COVENANT BREAKER.

(Ministry of the Custodians, p. 223)

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

Mirza Asadu’llah, together with his son Aminu’llah, later known as Dr Farid...

Áqá Ḥusayn committed suicide. Mírzá Ḥabíb of the singing voice...

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

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

Estanislao Alvarez 

Several missions were given to Mas’ud as an Auxiliary Board member for Protection for the Hands in the Western Hemisphere to deal with Covenant-breakers. One of the saddest occasions was when two close friends, with whom he had started mass teaching in Bolivia, had broken the Covenant after the passing of Shoghi Effendi.

Similarly Mas’ud had to deal along with the Hand of the Cause Abu’l Qásim Faizí with a case of members of a National Spiritual Assembly in South America that had broken the Covenant.

(The Khamsis: A Cradle of True Gold by Boris Handal)

https://bahai-library.com/pdf/h/handal_khamsis_cradle_gold.pdf

U.S. Covenant-Breakers Removed by Hands

On January 29 the Hands of the Faith in the Holy Land expelled Reginald (Rex) King, his wife Myrtle, and his sons Ted and Eugene, based on Mr. King’s own evidence that he and his family are supporting the false claims of Mason Remey. All correspondence and association by Bahá’ís with any member of this family is now forbidden.

Covenant-Breaker in Chile is Expelled

At the request of the Hands residing in the Holy Land, the Hands of the Western Hemisphere have announced the defection of Fabien Guillon of Santiago, Chile, and her expulsion as a Covenant-breaker. All association with her is forbidden.

(Bahá’í News Issue 384, Baha'i Year 119, March 1963)

Shouldst thou be able to convince that Armenian gentleman (Atrpet Sargis Mubagajian) to write the truth, and himself repudiate what he hath written—which is utter falsehood and pure calumny—it would be most agreeable. Exert thou the utmost effort in this regard.

https://bahai-library.com/wwwboard/messages00/584.html

Also in the book Mírzá ‘Alí-Akbar-i-Nakhjavání by Ali Nakhjavani

'A new school has recently been opened in Tihran and Hubbu'llah, a son of the notorious Jamal-i-Burujirdi [father and son were both Covenant-breakers], was being considered for employment as a teacher. As soon as we heard this,...

(Adib Taherzadeh (2000). The Child of the Covenant. Oxford, UK: George Ronald.)

In September 1958 the National Assembly announced in Bahá’í News that the voting rights of Mrs. Stewart had been removed by the Regional Spiritual Assembly of Argentina, Bolivia, Chile, Paraguay and Uruguay. Within the next three years, Mrs. Stewart apparently forcefully voiced her further discontent with the administration of the Cause and perhaps with individual believers, and the August 1961 Bahá’í News carried the caution “Hands Warn of Covenant Breakers in Latin America” and stated “Mrs. Frances Stewart’[s]… current activities leave no doubt as to [her] intentions to sow the seeds of disunity wherever [she] go[es]” and that “because of [her] continued activities in opposition to the Covenant” she had been expelled.

…it can be seen that whereas before 1941 Mrs. Stewart was a respected and dynamic teacher with many friends and showing a great love for the Cause and for teaching, over a 20-year period had entered the arena of “willful opposition” to the Institutions of the Bahá’í Faith.

(The Gloriously Tragic Life of Mathew Kaszab - Letters from a pioneer 1939-1942)

In recent communications, the Hands of the Cause residing in the Holy Land report the expulsion of Mrs. Frances Stewart of Argentina and Mr. Tony Fillon of Ecuador because of their continued activities in opposition to the Covenant. The voting rights of both Mrs. Stewart and Mr. Fillon had been removed some years ago but their current activities leave no doubts as to their intentions to sow the seeds of disunity wherever they go. The friends are admonished to have no further association or contact with them whether by correspondence or in person.

U.S. NATIONAL SPIRITUAL ASSEMBLY ((Bahá’í News, Issue 365, August 1961)

https://bahai.works/Bahá’í_News/Issue_365/Text

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

Session 5: Covenant Breakers: in the East, the West, and at the World Center.

In the East:

'Abdu'l-Husayn Avarih (1853-1953): Native of Taft, clergyman, outstanding teacher, opium user, called to Haifa, fame in West, agitation in Egypt, expulsion, asks for income, he requested for reinstatement but did not repent, alliance with external enemies, shunned, bankrupt, his books; '..sordid and treacherous mind...' '...most shameless, vicious, relentless apostate...'

Faydu'llah Subhi: secretary to Master, followed Avarih, repented from the Faith to Ayatu'llah Burujirdi.

Fa'iq: American, in Egypt, founded 'Scientific Society'.

Falah: in Iskandarun, '...pride, obstinacy and insatiable ambition...'

Hasan-i-Niku: teacher of the Faith in India, followed Avarih, three books against the Faith, ignored by the believers.

In the West:

Ahmad Sohrab (1888-1958): sent to America by the Master to serve Mirza Abu'l-Fadl, secretary and interpreter of the Master, rebelled, formed 'The New History Society' and 'Caravan of East and West', attempted to penetrate American Baha'i community, joined the old Covenant breakers, press conference in Haifa and Tel Aviv, wife and daughter faithful, changed their names.

Dr. Amin Fareed: nephew of Munirih Khanum, son of Mirza Asadu'llah who transported the remains of the Bab to Akka, Interpreter of Abdu'l-Baha in West, MD from U. of Chicago sponsored by the Master, stole 'Abdu'l-Baha's seal and collected funds fraudulently, broke the Covenant, was expelled by 'Abdu'l-Baha, '...ungovernable cupidity...'

Mrs. Lewis Stuyvesant (Julie) Chanler: supported Ahmad Sohrab, petitioned President of Israel for property rights of Covenant breakers, representing 'free Baha'is'!

Mrs. Ruth White: challenged authenticity of the Will, petitioned US Postmaster General, her husband repented but could not remain faithful.

Dr. Herrigel: founder member of German Baha'i Community, followed Mrs. White

Dyre in Washington; and Fernald in Chicago;

And at the World Center:

Mirza Muhammad-'Ali (?-1937): The Greater Branch, son of Baha'u'llah, arch-breaker of the Covenant.

Mirza Badi'u'llah (?-1950): youngest son of Baha'u'llah,

Majdu'd-Din (?-1955): son of a faithful brother of Baha'u'llah (Mirza Musa, Aqay-i-Kalim), '...incarnation of Satan...'

Shu'a'u'llah (?-1950): son of Mirza Muhammad-Ali,

Musa (?-1950): son of Mirza Muhammad-Ali,

Haji Siyyid 'Ali Afnan: son of Haji Mirza Siyyid Hasan Afnan-i-Kabir, brother of the wife of the Bab, one of the greatest enemies of 'Abdu'l-Baha

Nayyir Afnan (?-1952), greatest enemy of Shoghi Effendi, son of Haji Siyyid 'Ali Afnan

Ruhangiz Rabbani: eldest sister of Shoghi Effendi, married Nayyir Afnan, arranged infiltration of Covenant breaking families into the family of 'Abdu'l-Baha by marriage

Mehrangiz Rabbani (Shoghi Effendi's younger sister), Hasan Afnan and Faydi Afnan, all expelled in Oct. 1941

Ruhi Afnan (secretary of the Guardian), Fu'ad Afnan, and Thurayya Afnan, children of Tuba Khanum, daughter of 'Abdu'l-Baha, expelled in Nov. 1941

Munib Shahid, son of Ruha Khanum, daughter of 'Abdul-Baha, expelled Nov. 1944.

Husayn Rabbani: younger brother and secretary of the Guardian, expelled April, 1945.

Riaz Rabbani: youngest brother of Shoghi Effendi, expelled Dec. 1951

https://web.archive.org/web/20140221112645/http://www.bci.org/bahaistudies/courses/shoghi.htm

At the time of the ascension of Bahá'u'lláh, Mirza Aqa Jan had already been expelled from the Faith and was unwelcome in Bahá'í circles. He lived a life of general misery and disgrace.

(Memories of Nine Years in Akka by Youness Khan Afroukhteh, Oxford: George Ronald, 1952/2003)

https://bahai-library.com/afroukhteh_nine_years_akka

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Divinely inspired institution of Guardianship, but also for this particular Guardian

With deep love and pride the Baha'is labor under his guidance, thanking God not only for this wonderful Divinely inspired institution of Guardianship, but also for this particular Guardian, who has steered the ship of the Cause through so many shoals and whose sure and patient hand is guiding it on to the great victories promised by Baha'u'llah for his Faith in this Century...

...So we see that just as we Baha'is the world over are his responsibility, given to him by Almighty God, so is he our responsibility, likewise given us by Almighty God. Let us not take it lightly! In gratitude for both this mighty institution of Guardianship in which mankind has found a sure refuge in this new age, and in gratitude for this particular first Guardian, this Shoghi Effendi, let us resolve to rise to a truly higher plane of endeavor, and above all a higher plane of spiritual awareness, during these coming years.

(Ruhiyyih Khanum, Twenty-Five Years of The Guardianship, Baha'i Publishing Committee, Wilmette, Illinois - 1948)

(In this book, authored by Ruhiyyih Khanum, Shoghi Effendi is mentioned at least ten times as the first guardian of the Baha'i faith)

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Baha'i faith or Bahaism as a religion had as its background two earlier and much different movements in nineteenth-century Shi'ite Shaikhism

Baha'i faith or Bahaism as a religion had as its background two earlier and much different movements in nineteenth-century Shiʿite Shaikhism (following Shaikh Aḥmad Aḥsāʾī) and Babism. Shaikhism centered on theosophical doctrines and believed that a perfect Shiʿite existed on earth at all times, and many Shaikhis (as well as other Shiʿites) expected the return of the hidden Twelfth Imam in 1260/1844. Shaikhis in particular joined the messianic Babi movement of the 1840s, which shook Iran as Sayyed ʿAlī-Moḥammad Šīrāzī proclaimed himself, first the bāb or “gate” of the Twelfth Imam, and then the return of the imam himself. As the new creed spread, violence broke out between Shiʿites and Babis, ending when Qajar government troops intervened to besiege and massacre the Babis. The government executed the Bāb in 1850. Some Babi leaders in Tehran plotted, in revenge, the death of Nāṣer-al-Dīn Shah, but the assassination failed and large numbers of suspected Babis were tortured and killed.

(Encyclopaedia Iranica Online)

https://referenceworks.brillonline.com/entries/encyclopaedia-iranica-online/bahai-faith-or-bahaism-COM_6391

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We Baha'is are neither afraid to, nor ashamed of, mentioning the names of these prominent backsliders.

As was to be expected, the very first charge came from the Covenant-breakers: Muhammad 'Ali, who had tried in vain to discredit 'Abdu'l-Baha, disaffect the believers, corrupt certain writings of Baha'u'llah, and even had on more than one occasion sought to have the Master's life taken, revived his faded hopes when he beheld such a (as he thought) defenseless youth placed at the helm. His attack was disturbing, if somewhat ludicrous, for. he chose to have one of his henchmen seize the sacred shrine of his Father, Baha'u'llah, and rob the Baha'i Keeper of the keys. Distressing though the incident was, the case of the successor of 'Abdu'l-Baha was so clear in the eyes of the British authorities, that in a short time he was obliged to return the keys to Shoghi Effendi's representative. This was the first, so to speak, crossing of swords with our appointed Guardian, and both the Baha'is and local observers, friend and foe alike, learned through it that we had an active and skilled Defender of the Faith!

In Egypt, a proud Armenian, blinded by vanity and ambition, waved his own little flag of rebellion and succeeded in drawing away from the Baha'i community (at that time in the early stages of its own development) a number of his compatriots and other misguided souls. But the hand that waved the flag soon got tired as it became aware of the futility of trying to coax people out of such a watertight ark as 'Abdu'l-Baha's Covenant has proven itself to be. Gradually, over the years, those who after such a disillusioning and spiritually unhealthy experience, still possessed any vital spark of faith, returned to knock on the door they had left and were, whenever the sincerity of their intentions was proven, welcomed back into the now actively working and expanding Egyptian Baha'i community.

An American woman, Mrs. Ruth White, suffering from a truly remarkable form of delusion-namely, that the Will and Testament of the Master is a forgery-expended a great deal of time, money and energy on expounding her views. The document in question, its hand-writing, text and style, seals and history is so obviously protected from this accusation that her violent agitation had no effect on the body of the Baha'is, with the exception of a few simple souls in Germany. Most of these (who remained devoted to the Faith but confused on this point) have now expressed their deep remorse over these deluded and wasted years they spent outside the Baha'i community, and have re-entered it in Germany and are among its most active workers.

In Persia, Avarih, at one time a very active Baha'i teacher, developed what must seem to any sane person, a sort of spiritual hydrophobia. He not only attacked the Guardian exhaustively and fantastically in about ten volumes, but turned against both Baha'u'llah and the Master as well. His statements, unbalanced, compounded of such a high percentage of lies that even an intelligent and sincere enemy of the Faith would recognize them as such, have poured forth in the cheap press of Persia for practically decades. But the results have been very disheartening from his standpoint, for he neither gathered unto himself a following, nor has he been able to disrupt the affairs of the large, devoted and loyal community of believers in Baha'u'llah's native land. 

Ahmad Sohrab, a former secretary of 'Abdu'l-Baha, largely thanks to the generous support given him by a deluded woman, has been able to expend all his gifts of perversion on his favorite theme-a prolonged and windy attack on the Administrative Order of the Faith as it exists at present, with Shoghi Effendi as its head, and soundly organized Assemblies cooperating with him throughout the world in spreading Baha'u'llah's message and building up His divinely ordained institutions. He holds the honor of being undoubtedly the most mischievous of the trouble makers the Cause has raised up during this quarter of a century. Yes, the Cause of God has raised him up! For what beauty does not produce envy, and what purity does not produce slander, and what goodness does not challenge the evil hidden in an envious heart? This man, who received as charity-as we all do-some drops of God's overflowing bounty, could have done much to assist the Baha'is in carrying out the wishes of 'Abdu'l-Baha, and the plans of Baha'u'llah. But ambition proved too strong. In our Faith we must submit to having our personal desires and plans integrated into the plans for the whole, for unity is our watchword and we are not only propagating a new Faith with its new principles, but are building a divinely laid down system into society, and this requires the discipline of the personal ego to some extent, and the integration of all members of the community into a coherent pattern. To this Ahmad Sohrab would not submit, for it did not allow him the personal prominence he craved. The hot wind of his slander has blown upon us for some time now, and though it troubled and disaffected a few hearts, to the vast majority of believers it proved an irritating stimulant, which not only made them cherish more dearly the Master's Will and its provisions, but spurred them on to greater endeavor. 

We Baha'is are neither afraid to, nor ashamed of, mentioning the names of these prominent backsliders.

(Ruhiyyih Khanum, Twenty-Five Years of The Guardianship, Baha'i Publishing Committee, Wilmette, Illinois - 1948)

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The institution of Guardianship effectively prevented any division or schism in the Baha'i ranks.

The institution of Guardianship-tied into the fabric of the Faith by 'Abdu'l-Baha through His Will in a knot no amount of perseverence and ingenuity can undo-has, as it was destined to do, effectively prevented any division or schism in the Baha'i ranks.

(Ruhiyyih Khanum, Twenty-Five Years of The Guardianship, Baha'i Publishing Committee, Wilmette, Illinois - 1948)

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great reservoir of Baha'i literature of well over 5,000 volumes

The purchase of Baha'u'llah's mansion at Bahji, the defeat of the constant machinations of the Covenant-breakers, the establishment of two archives filled with material of great sacred and historic importance, collected, verified and labelled by him (Shoghi Effendi), the building up of the great reservoir of Baha'i literature of well over 5,000 volumes in libraries in Haifa and Akka, are but the highlights of his accomplishments at this world center of our Faith, to which flow pilgrims and guests from every land.

(Ruhiyyih Khanum, Twenty-Five Years of The Guardianship, Baha'i Publishing Committee, Wilmette, Illinois - 1948)

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In the days of Abdul Baha the Faith had only spread to about 20 countries.

...in the days of 'Abdu'l-Baha the Faith had only spread to about 20 countries.

(Ruhiyyih Khanum, Twenty-Five Years of The Guardianship, Baha'i Publishing Committee, Wilmette, Illinois - 1948)

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Portrait of the Bab and a lock of His hair - fragment of the plaster from the Room of the Bab

Beneath the dome of their great Mother Temple of the West, now complete except for its interior ornamentation, they tasted the sweetness of the good pleasure of God, for priceless gifts were given them on that occasion by the Guardian: a beautifully framed copy of the portrait of the Bab and a lock of His hair. So precious and well guarded is this likeness of Him that even the House in Shiraz, one of the two centers of pilgrimage established by Baha'u'llah, does not possess a copy.

(Ruhiyyih Khanum, Twenty-Five Years of The Guardianship, Baha'i Publishing Committee, Wilmette, Illinois - 1948)



Haifa, Israel, May 7, 1957

National Spiritual Assembly of the Bahá’ís of Australia. Dear Bahá’í Friends:

Under separate cover, at the instruction of our beloved Guardian, I am mailing to you a fragment of the plaster from the Room the Báb was confined in, in the Fortress of Máh-Kú, in Persia.

He is sending this precious memento to be placed by Mother Dunn on his behalf in the foundations of the First Mashriqu’l- Adhkár which you will shortly commence building in Sydney.

He feels sure that this precious dust, calling to mind the sacrifices of the beloved Báb, will be a blessing for the Temple and an inspiration to the friends.

Please acquaint Mother Dunn with his instructions, and see that she receives the plaster safely.

With warm Bahá’í greetings,

R. Rabbani.

From “Letters from the Guardian to Australia and New Zealand”

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Persia and North America

Persia cradled this new world religion in the 19th Century, North America was to cradle the Administrative Order which in turn would be the precursor of the new World Commonwealth.

(Ruhiyyih Khanum, Twenty-Five Years of The Guardianship, Baha'i Publishing Committee, Wilmette, Illinois - 1948)

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Shoghi Effendi never set foot in the Mosque, whereas Abdul Baha had attended it until the last Friday of His life.

With the reading of the Will and the establishment of the Guardianship, came quite naturally and organically a new phase in the development of the Faith. This was typified by one of the first acts of the Guardian: Shoghi Effendi never set foot in the Mosque, whereas 'Abdu'l-Baha had attended it until the last Friday of His life. What local people had suspected-that the Baha'i Cause was really something quite different-became blatantly clear; that which it would have been almost impossible for the Master to do, namely, to sever the intimate bonds which had bound him for so long to the Arab community, particularly the Muhammadan community, of Palestine during many years when it was forbidden to even mention the name Baha'i, the Guardian now did overnight and began to encourage the Baha'is to likewise do in different parts of the world.

(Ruhiyyih Khanum, Twenty-Five Years of The Guardianship, Baha'i Publishing Committee, Wilmette, Illinois - 1948)

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There were Christian Baha'is, Jewish Baha'is and Muhammadan Baha'is at the time of the Master's ascension.

He beheld a widely diversified, loosely organized community, scattered in various parts of the globe, and with members in about twenty countries. These people, loyal, devoted and sincere though they were, were still, to a great extent, living in their parent religion's house, so to speak; there were Christian Baha'is, Jewish Baha'is, Muhammadan Baha'is and so on. They believed in the Baha'i' Faith but were intimately connected with their former churches. Like fruit on a tree, they were a new crop but still stuck to the old branch. This was true East and West alike. That was the point to which the Faith had evolved at the time of the Master's ascension.

(Ruhiyyih Khanum, Twenty-Five Years of The Guardianship, Baha'i Publishing Committee, Wilmette, Illinois - 1948)

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Promise of inspiration and protection of God only if the UHJ is functioning with the divinely-guarded Guardianship

His plans for the Guardianship-the fruition of Baha'u'llah's own scheme-had been made at a very early date, but from the depths of His bitter experience over a period of sixty years, He kept His precious secret carefully guarded, even from His intended successor, and it was not until after His ascension that we began to appreciate the perfection of the system God has, in this most great cycle, given to mankind; a system which has the hand of God constantly laid on it from above in the form of a divinely-guarded Guardianship directly descended from and related to the two Founders of the Faith and, at the same time, exalts the role of Man to a new height in that the freely-elected members of the International House of Justice are, when functioning as a body, promised the inspiration and protection of God upon their deliberations and decisions.

(Ruhiyyih Khanum, Twenty-Five Years of The Guardianship, Baha'i Publishing Committee, Wilmette, Illinois - 1948)

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The Will of Abdul Baha is comprised of three separate documents, written at different times.

The Will is comprised of three separate documents, written at different times and all sealed and signed by the Master.

(Ruhiyyih Khanum, Twenty-Five Years of The Guardianship, Baha'i Publishing Committee, Wilmette, Illinois - 1948)

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According to Ruhiyyih Khanum, Huququ'llah was the right of the Guardian

Baha'u'llah established in His Most Holy Book a very unique voluntary form of tax, a source of revenue, the great importance of which He adequately defines by giving it the exalted title of "The Right of God" (Huququ'llah) but He never states to whom this revenue is payable, and in view of the fact that the revenues of the International House of Justice are clearly stipulated and this Huququ'llah is not included among them, the question naturally occurs-what person or institution is to receive it? 'Abdu'l-Baha's Will elucidates this riddle and fills in the conspicuous blank left by Baha'u'llah.

(Ruhiyyih Khanum, Twenty-Five Years of The Guardianship, Baha'i Publishing Committee, Wilmette, Illinois - 1948)

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The greatness of the Wider Community Member.

Slave tier: Long standing Baha'i
Peasant tier: LSA member
Middle tier: Cluster Institute Coordinator
Good tier: Auxiliary Board Member, Regional Council, NSA member
High tier: Councillors, ITC members
Very High tier: UHJ member
Absolute Top tier: Wider Community Member

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A brief history of Tahirih and how the Babi faith emerged from the Shaykhi movement.

Adapted from addresses given in London by Jinab-i-Avarih, whose great history of the Baha'i Cause is now being published in Persian in Cairo, Egypt

WHEN Qurratu'l-'Ayn was a child there was in Persia a very celebrated mulla, Shaykh Ahmad Ahsai. So great a scholar was he that throughout all the Muhammadan world he had no peer. Shaykh Ahmad Ahsai was the first divine to attack certain established beliefs prevalent among the Muslims, one of which was that Muhammad in his living, physical body departed from this earth and ascended into heaven, a belief similar to that held by many Christians with regard to the Christ. There were other Muhammadans who in their hearts disbelieved this teaching, but Shaykh Ahmad was the first who had the courage to publicly declare against it.

Another Muhammadan doctrine was that of the resurrection of the body. Shaykh Ahmad taught his students that the physical body cannot go to heaven, that it will not rise but will disintegrate; while the spirit will be taken up and will dwell in the presence of God. He explained that it was the spirit of Muhammad, not his body, which ascended.

Again, the Shaykh taught that God always sends teachers to His people, to lead them to His Kingdom, and that this divine bounty had not ceased.

The Muhammadans believed that there was one—who had been hidden for a thousand years—who would appear suddenly, a great teacher. Shaykh Ahmad said that the Promised One would not come that way; he would be manifest shortly but would be born in the natural way. This teaching of the Shaykh was of utmost importance to the Muslims, because for a thousand years they had been looking for this person who they believed had been in hiding for that period. And now the Shaykh said he would be born, and would appear very shortly.

Although strictly forbidden by the mullás, these teachings found many adherents, until thousands of people became followers of Shaykh Ahmad. They were popularly known as "Shaykhi," and by many of the mullas were called atheists.

At last the teachings of Shaykh Ahmad were carried to Qazvin, the home of Qurratu'l-'Ayn and her relatives. Her father and her eldest uncle, both of whom were mullás, opposed the Shaykh. But her two younger uncles believed him and secretly became his followers. Qurratu'l-'Ayn's father and uncle had many discussions about the Shaykh, calling him, in private, "Kafir", which means, "Turned away from God and not of the Muhammadan religion." Qurratu'l-'Ayn. then between thirteen and fourteen years of age, listened to these conversations. and said, "The Shaykh is right and my father and uncle are wrong." She secured the books and writings of the Shaykh and read them constantly. Whereupon her father and uncle said to her, "Read our books. Read our writings. We know better than he."

Shaykh Ahmad Ahsai went from Karbala to Khorassan and thence to Tihran where he met Shah Fathe Ali who so honored him that he offered to share with him his throne. But the Shaykh refused, and left for Karbala, on his journey passing through Qazvin.

After the death of Shaykh Ahmad Ahsai, his disciple Siyyid Kazim, carried forward his teachings, constantly telling his disciples and students that soon, within a few years, the Promised One would appear. Through the assistance of her younger uncle, who believed in Shaykh Ahmad and Siyyid Kazim, Qurratu'l-'Ayn and able to correspond with Siyyid Kazim and secure his writings. She watched eagerly for the Promised One, and often told her younger uncle that unless the new order appeared and the Muhammadan religion was changed the condition of women in the East would become much worse. She would say, "Will a day come when new laws and revelations will be revealed, and shall I be one of the first to follow those teachings and give my life for my sisters?"

Her longing for the coming of the great Teacher and the new era became so strong that at last she besought her uncle, her father and her husband for permission to make a pilgrimage to Karbala. She knew that there she would be able to meet Siyyid Kazim. Through the efforts of her younger uncle this permission was at last granted and she set out upon her wonderful journey, accompanied by this uncle. What were her sorrow and disappointment to hear, three days before her arrival in Karbala, the news of the death of Siyyid Kazim! However, she soon remembered that the Siyyid had left glad tidings of the One to come, and who would come quickly, and her heart was again filled with happiness. She journeyed on to Karbala and there visited the family of the Siyyid, who gave her access to many of the Siyyid's unpublished writings, some of which were not even finished. As she read she exclaimed, "Behold, how much the Shaykh and the Siyyid have left us. They have left us a sea of writings."

There was no one to take the place of Siyyid Kazim and teach his students. So Qurratu'l-'Ayn came forward and announced that she would take this place, would teach his followers just what the Siyyid had taught and impart to them his knowledge.

This caused much discussion among the Siyyid's followers. Then thirty-two of the students said, "We will go and hear her once or twice. If we are satisfied we will advise the others to come, and she will teach them."

It was extremely dangerous and difficult for Qurratu'l-'Ayn to teach men and for them to come to hear her for in those days—and even at the present time in many places—women were kept veiled and in utmost seclusion. But Qurratu'l-'Ayn overcame all difficulties, had a curtain arranged in the room, and behind this sat and taught those thirty-two students who came to hear her. They soon recognized her as the one who could best teach them and saw that she was greater than all the divines in Karbala. For more than a year she taught these students, and all the time she wept and prayed that when the Promised One came she might recognize him. And she urged the people to watch for him and obey Him who was shortly to come into the world.

When Mullá Husayn-i-Bushrú'i visited the Báb and became convinced that he was the Promised One, he told the news to Mullá 'Ali Bastami, who likewise became a follower of the Báb, the second disciple. Mullá 'Ali Bastami then went to Karbala, and there announced the great tidings that the New Light had arisen. When Qurratu'l-'Ayn heard this news she summoned him to her presence and asked, "What proofs have you, and where is he?" Mullá 'Ali gave her some of the writings and prayers of the Báb. She took them, and straightway became a believer. The following day when her pupils came for their lesson she announced the glad tidings that the long-expected time was at hand, saying, "All the promises given by the Shaykh and the Siyyid have come to pass. The Promised One is on earth today!"

(Star of the West/Volume 14, Page 269)

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Suddenly the Master went to Tiberias to spend some time in retreat.

The time passed on until about three years after the passing of Baha’u’llah, when the conditions of our lives, owing to the ceaseless action of the enemy (cunningly devised false representations and accusations), became much more difficult.

Suddenly the Master went to Tiberias to spend some time in retreat. He was accompanied by one servant only.

Now, whilst the Master was in retreat at Tiberias, we, the ladies of the household, were in much distress because of being without any man in the family to make whatever necessary arrangements were required from time to time, to which we, because of being veiled, were unable to attend. Our difficulties grew and increased.

-The Chosen Highway, Page 112

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Jamal Effendi had to depart from Bombay for giving a talk on Aga Khan

During his stay in Bombay, Jamal Effendi delivered a great many talks concerning the claims and principles of the Baha'i Movement. One such talk was directed towards the head of the Khoja community in that city, the Aga Khan. However, his discourses, rather than bringing converts to the Baha’i Faith, aroused’ the animosity of numerous religious leaders in Bombay and consequently, the two teachers, on the advice of their friends, departed the city.

(Page 18, Baha'i News, March 1975)

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Independent investigation of the truth gives us the means to apply Baha’u’llah’s teachings creatively.

Independent investigation of the truth gives us the means to apply Baha’u’llah’s teachings creatively. It means that we have to the obligation to recognize when the conditions of society change and modify our response.

And it is in this capacity, in keeping with my responsibility as a believer to apply the principles of Baha’u’llah to our current situation that I want to make a suggestion. With all respect for the other members of the faith who may feel differently, I would like to indicate a few places where, at this early point in our development, we are allowing the truth to get away from us. Like the sun that is always moving westward through the sky, God’s truth has not been still since Baha’u’llah’s lifetime. In several crucial areas, I believe we need to catch up. If we hang on too hard to the truth that was revealed, we will end up clutching at nothing.

One example of how I believe conditions have changed significantly since Baha’u’llah’s day concerns sexual morality. In the nineteenth century, homosexuality was not simply condemned, homosexuality in the sense we know it today was not understood at all. It was not even an issue. In this situation, Baha’u’llah could no more be expected to write in favor of same-sex marriage than Mohammed could have been expected to endorse women’s suffrage in seventh-century Arabia. It would be simply inconceivable. And yet what responsible Muslim claims that because the Koran does not say women should have the right to vote, they should be shut out from democratic elections? It is not so much that Mohammed is against women voting as that universal suffrage, for either gender, is something that never occurs to him. Discerning Muslims understand that it is not the letter of the teachings that applies here, but the principle. The Koran never says that women should have all the rights men do, but it does say that women should be valued and cherished, that their souls are of full importance to God. In considering this question, they look past the precise wording to the spirit that dwells within the words, looking not at what Mohammed said specifically about women, but at the general dignity he accorded them in his revelation.

In the same way, I think Baha’is must not stop with the strict and uncompromising definition Baha’u’llah presents of marriage — two people of the opposite sex — and instead we must see this issue in terms of the spirit of the faith. Baha’u’llah certainly never endorses gay marriage, but he also insists that religion must keep up with science and remain in harmony with new discoveries. And it is here that the matter becomes more complicated. This is because there is less and less question what position science takes on this issue. As more evidence emerges, it is becoming clear that sexual orientation is something natural, the product of a combination of genetic and environmental factors, and not a sin or vice as was universally believed one hundred years ago. This is a classic example, I think, of how we must decide between the strict letter of the Baha’i teachings and their life-giving spirit. On the one hand, Baha’u’llah is very clear about marriage being for a man and a woman only. On the other hand, he is equally emphatic that religion be reconciled to science. This is a case where there is no simple answer, where no Ruhi response will do. It is necessary here to think. It is necessary to make a choice.

And who should make this choice? Two hundred years ago it would have fallen to the priests, and individual believers would still have had someone else to rule for them. That was the right way in the past, but it is not the right way today. This revelation calls for independent investigation of the truth, and this means all of us must decide independently. If we are moral absolutists like the current president and pope, if we have one correct answer for all times and all places then this choice will be easy. But if we take the moral relativist view, which I believe is a more appropriate Baha’i view; there is not a simple solution. We cannot accept anything Baha’u’llah prescribes blindly, but must test it to be sure that it really applies to our particular situation. This goes for what the faith teaches on same-sex marriage, on capital punishment, on reproductive rights, and even on the prohibition of political involvement. This does not mean the literal teachings on any of these issues are wrong, but it does mean that they are not automatically right, either. Not only may they be right in one time and not in another, they may be right for one person but be utterly inappropriate for someone else. God’s truth never changes, but the human condition is relative, and even the best rules need to be applied creatively and flexibly in relation to the problems of each human being.

And it goes without saying that the same applies to what I have said here. I do not presume to deal in the absolute truth, which is too big for any human being to see all at once. I am only offering suggestions which may or may not prove useful to other people in their individual situations. I am not even sure about the specific recommendations I have made. Perhaps this is not the best time for the faith to endorse same-sex marriage; perhaps the world as a whole is still not ready. I wrote this essay not so much to suggest that the literal teaching is wrong on a specific issue, as to challenge the idea that it cannot be wrong on any issue. More than single out any particular commandment, I wanted to ask whether we need to swallow everything whole. It is not this teaching of the faith or that which I object to, it is an attitude which is often implied towards the teachings generally. We see this attitude whenever someone tells us ‘Baha’u’llah says’ as if it were an unanswerable response to any question, whenever someone uses the phrase ‘a fundamental principle of the faith’ as if here all difference, all discussion, all thought must stop. It is the attitude that treats life like a Ruhi lesson where every question has a ready-made answer waiting for it, an answer that is the same for every person, short or tall, male or female, black or white. It is a one-size-fits-all approach to the difficult choices life puts to us. With an attitude like this, there is no room for personal difference, for an individual solution to fit you and me in our individual needs; there is no allowance that truth, so often, is relative to each of us. Another great principle of the faith is unity in diversity, and it is to remind the believers, myself included, of the value of diversity that I have written this. We need to recognize that just as God has a unique and incomparable destiny for each age and for every individual, so the answers to the difficult moral questions we face have not one but many answers, depending on time and place and person. As human beings we often want the choices we make to be simple, but God, who thankfully is much wiser, always ensures that they never are.

-Moral Relativism and the Bahá'í Faith, Brendan Cook (2006)

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Baha'i progressive revelation debunked

Up until this point, I think most Baha’is would be in agreement. This seems to be a fairly common understanding of progressive revelation: that while previous manifestations were appropriate for the conditions they spoke to, it is not necessary or even wise to follow all of their commandments indiscriminately here and now. They are not useless or irrelevant, but we have to examine them carefully to decide what still applies to our situation and what does not. Now, what fewer Baha’is would agree to is the claim that this same sort of caution is also required, to a lesser extent, in following the teachings of Baha’u’llah himself. Many Baha’is seem to feel that because Baha’u’llah is the most recent manifestation of God, the one whose teachings are most relevant to our current needs, they can be followed to the letter, without any discrimination whatsoever. This is something I have heard many times among believers. On any issue, big or small, from deciding the age to hold children responsible for crimes to the rules for contracting a marriage, Baha’u’llah’s word is considered decisive. In less than two hundred years, the sacred writings have become what the Torah has been for more than two thousand, an infallible guide to the needs of every person and every community.

-Moral Relativism and the Bahá'í Faith, Brendan Cook (2006)

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Introduction of the Baha'i faith by historian Arnold J. Toynbee

The Baha'i Sect is a derivative of the Babi Sect, whose founder Sayyid 'Ali Muhammad of Shiraz declared himself to be 'the Bab' (i.e 'the Gate' of the Twelfth Imam Mahdi of the Imami Shi'ah) in A.D. 1844, and eventually claimed to be the inaugurator of a new dispensation, and a manifestation or incarnation of God. The Babi movement was promptly denounced by the Imami Mujtahids and persecuted by the Persian Government; and the Bab himself, after being thrown into prison at Maku, was put to death at Tabriz in 1850. After the persecution had become intensified as a result of an attempt to assassinate Nasir-ad-Din Shah which was made by Babi fanatics in 1852, a band of Babis was led into exile by the Bab's at that time generally acknowledged successor, the Subh-i-Azal - Mirza Yahya. Their first asylum was Baghdad, and here the party was joined by Mirza Yahya's elder half-brother, Mirza Husayn 'Ali. In 1864 the exiles were transferred from Baghdad to Constantinople, and thence to Adrianople, by the Ottoman authorities. At Adrianople, in 1866-7, Mirza Husayn 'Ali, who had long since been the leader of the exiles de facto, declared himself to be 'Him whom God shall make Manifest': the greater prophet of whom the Bab had professed himself - at least in one phase of his teaching - to be the forerunner. This declaration may be taken as the genesis of the Baha'i Sect; since Mirza Husayn 'Ali, under the title of Baha'u'llah ('the Manifestation of the Beauty of God'), captured from his brother the allegiance of all but an insignificant minority of the Babis, in Persia as well as abroad, and was thenceforth regarded by his followers as the founder of their religion, while the figure of the Bab tended to diminish in stature and to recede into the background (compare the progressive eclipse of Marx by Lenin in the Communist Church of the Soviet Union). In 1868 the Ottoman Government banished Subh-i-Azal to Famagusta in Cyprus and Baha'u'llah to 'Akka on the Syrian coast, where Baha'u'llah continued to reside until his death in 1892. The rigorous internment to which the head of the Baha'i community was at first subjected at 'Akka was gradually relaxed, but it was re-imposed upon Baha'u'llah's son and successor 'Abdul-Baha from 1901 until the Ottoman Revolution of 1908. These physical restrictions, however, did not prevent the propagation of the new religion into Europe and America; and after his liberation in 1908 'Abdul-Baha went in person on a missionary journey which lasted from 1911 to 1913 and carried him as far afield as the Pacific coast of the United States. (For the history and doctrines of Babism see Browne, E. G.: 'The Babis of Persia' in the Journal of the Royal Asiatic Society, vol. xxi [new series] (London 1889), pp. 485-526 and 881-1009; eundem: A Traveller's Narrative written to illustrate the Episode of the Bab, edited and translated (Cambridge 1891, University Press, 2 vols.); eundem: Mirza Huseyn's New History of the Bab translated (Cambridge 1893, University Press); eundem: 'Personal Reminiscences of the Babi Insurrection at Zanjan in 1850, translated from the Persian' in J.R A.S. vol. xxix [new series), (London 1897); eundem: Kitab-i-Nuqtatu'l-Kaf, being the earliest history of the Babis, compiled by Haji Mirza Jani of Kashan - E J W. Gibb Memorial Series, vol. xv (London 1910, Luzac), eundem: Materials for the Study of the Babi Religion (Cambridge 1918, University Press), eundem: A Literary History of Persia, vol iv (Cambridge 1928, University Press). For an account of Bahaism from the Baha'i standpoint see Esslemont, J. E.: Baha'u'llah and the New Era (London 1923, Allen and Unwin).

-Arnold J. Toynbee, A Study of History: Volume V (Royal Institute of International Affairs) Oxford University Press.

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Baha'i researcher's findings

Baha'i researcher interviews Iranian Baha'is

I believe that, most importantly, my insider status facilitated trust building with the respondents. Living in Iran was associated with constant risk of exposure and persecution. Metaphors describing living in Iran as “living as sheep among wolves in sheep’s clothing” was a common sentiment among the interviewees. Many Baha’ís in Iran were socially isolated and only socialized with other Baha’ís. Individuals and families became connected through informal social networks within the Baha’í communities. These social networks were considered to be safe and trustworthy. As soon as potential interviewees learned that I was also a Baha’í, they trusted that it was safe to speak with me. As with interviews in general, I often found that this trust grew throughout the interview process as the respondents became more and more comfortable sharing their stories and they realized that I fully believed them. My membership in their community, even if through distant networks, meant I was “safe” and did not have a hidden agenda. My intentions as a researcher and my commitment to keeping their involvement in the research confidential was trusted based on my being a Baha’í and therefore being someone who understands the risks involved.

Some Baha'is converted to Islam

One potential limitation of this research is that it does not capture the voices of those who permanently left the Baha’í faith in response to their suffering.

Some Muslims helped the Baha'is

The interviews contained some examples of Muslims who secretly helped Baha’ís in difficult situations. For example, a few respondents recalled a neighbor who allowed them to hide in their home when the revolutionary guard came to look for them in their residence. However, the interviewees reported that most Muslims did not demonstrate such public support for the Baha’ís because of the risk to their own lives and livelihood.

Dissimulation & Conversion to Islam

In response to their stigmatization and the associated dangers within Iranian society, some Baha’ís chose to pass as Muslims. Kanuha (1999) defines passing as a social interaction strategy in which a person represents themselves as different from their true identity, in order to manage social stigma. This strategy is not unique to Baha’ís, but rather has been used by many groups throughout the past when they faced discrimination and oppression, including Christians living in Islamic countries such as Egypt, Christians living in India, and Jews living in Europe (Brown, 1991; Deluca, 2006; Hodge, 2006; Jacobs, 2002; Kurien, 2014; Sanchez & Schlossberg, 2001; Schirrmacher, 2009; Zeidan, 1999).

...some Baha’ís in Iran converted to Islam during the height of the revolution, in order to avoid loss of employment and other types of persecution. There are many second and third hand accounts of people converting, who lost their support from the Baha’í community but who did not attain real membership in the Muslim community because they were suspected to be Baha’í spies.

The data show that the most commonly reported cause of conversion to Islam was family. Baha’í women who were married to Muslim men before the revolution or whose husbands converted during the revolution were often faced with the probable loss of their children and family if they did not also appear to convert to their husband’s religion.

One Baha'i converted to Islam, then re-declared as a Baha'i

...one respondent in my sample who stated that he himself left the Baha’í faith in response to the dangers he experienced in the time immediately following the revolution, although he later re-declared as a Baha’í after fleeing the country.

Teaching openly even at a high risk of persecution

Shahab is one example of the men who felt pride and had confidence in their ability to navigate the Iranian system. Despite the risk to and persecution of Baha’ís, he often continued to teach his faith to others. Baha’ís see their religion as a gift to be shared with others. The following excerpt is from my interview with Fariba, who is now in her eighties and whose husband was executed in Iran. She states that it is important not to hide one’s Baha’í identity: ‘I don’t tell them [my children] if there’s danger don’t say I’m Baha’í or whatever, no. No. Because we believe the Baha’í faith is a solution and cure for this sick world. And right now you can see the people that—the leaders—they don’t know what to do, because economy is going to be worse. And the only solution Bahá’u’lláh (the prophet of their faith) brought and then nobody listen. And my husband gave his life and he said, I give my life…why should I be Muslim? They ask him to become Muslim we let you go. And he says why I be Muslim…why should I become Muslim? I’m Baha’í and I believe to Bahá’u’lláh as something that helps to rescue this sick world. Why should I be Muslim? And I’m thinking if I follow Baha’í faith, at least is one step helping to rescue this world… and healing this world.’ When a person believes so deeply that they hold a remedy to the social injustices and suffering that exist in the country, it becomes understandable that they would continue to teach their faith openly even at a high risk of persecution.

Schools tolerated Baha'i students

According to the data, before and after the revolution, schools often tolerated Baha’í students as long as they did not speak about their religion. Many of the interviewees learned from their parents to remain quiet and pass as a Muslim student unless they were specifically asked about their religious membership. If they were asked, parents expected their children to state that they were Baha’ís.

As a result of this socialization, most of the respondents described continuing this pattern of remaining silent unless asked throughout adulthood. After the revolution, due to the increased scrutiny, the interviewees explained that Baha’í communities began holding meetings in secret and only in small groups, in order not to draw attention to any one family that was hosting or attending the gathering. At the same time, children’s classes as well as the Baha’í Institute for Higher Education (an underground university founded by Baha’ís who were professors and professionals) were created in order to provide education and spiritual deepening to the members of the community. These were not allowed under the law but were vital to the survival of the Baha’í community.

“living as a Baha’í in Iran is truly like living as a sheep among wolves in sheep clothing.” 

As described by almost all of the participants in this study and often captured with the phrase “living as a Baha’í in Iran is truly like living as a sheep among wolves in sheep clothing.” These human beings could never fully trust their neighbors or community members, constantly living with the underlying fear of someone exposing them or finding out their true identity.

-Naghme Naseri Morlock, Religious Persecution & Oppression: A Study of Iranian Baha’ís’ Strategies of Survival, Gonzaga University, US

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Baha'is lie about teaching in Shiraz, everyone knows that.

There have been many more recent human rights violations, including the arrests of the seven Baha’í leaders (and their sentencing), as well as the arrests of 50 youth who were volunteering with a non-profit organization to teach non-religious subjects such as math and English to underprivileged children in Shiraz (Affolter, 2005; BBC, 2008; Buck, 2003; HRW, 2006; USDS, 2008).

-Naghme Naseri Morlock, Religious Persecution & Oppression: A Study of Iranian Baha’ís’ Strategies of Survival, Gonzaga University, US

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membership of the illegal Baha’i community

Baha'is are usually charged with ‘membership of the illegal Baha'i community and propaganda against the regime by spreading the Baha'i faith in the society’ (Rehman, 2019: 14).

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the worship of God is acceptable only when

The Bab explains that the worship of God is acceptable only when accompanied by faith in the Manifestation of the age.

-The Bab, Selections 61

No man can obtain everlasting life, unless he embraceth the truth of this inestimable, this wondrous, and sublime Revelation.

-Baha'u'llah, Gleanings 183

The principle of progressive revelation involves recognizing all the Manifestations of God because of their ultimate unity, but it is the Manifestation of the Age Who embodies the legitimacy and truth of all the Revelations.

-Gate of the heart, Nader Saiedi, Page 273

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Baha'i scholarship

The other issue emerges from the fact that—with a few prominent exceptions—the study of Baha’i is dominated by scholars who are Baha’is themselves. A scholar’s personal belief in Baha’u’llah as a manifestation of God, in principle, should be irrelevant to the quality and impartiality of his or her research. However, it is not irrelevant to the study of Baha’i that scholars who are also Baha’is are obliged to submit their work for preview. This problem and its possible academic consequences are worth discussing.

-Margit Warburg, Citizens of the World - A History and Sociology of the Baha'is from a Globalisation Perspective

https://brill.com/display/book/9789047407461/BP000003.xml

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if it was not for Him, no divine Messenger would have been raised

 ...it all comes from Baha'u'llah, from the soul of Baha'u'llah. Besides, as He Himself says that, if it was not for Him, no divine Messenger would have been raised up in this whole universal cycle on this planet.

-Hooper Dunbar

https://youtu.be/QS0mcaFGpKE?t=202

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Baha'is profess him to be indeed the Son of God, a perfect manifestation of deity.

Unlike many Muslims who believe that the Qur'an teaches that Jesus did not die on the cross, Baha'is accept the Gospel accounts of Jesus' sacrificial death on the cross. and whereas Muslims refuse to regard Christ as more than merely a prophet or teacher from God, Bahá’ís profess him to be indeed the Son of God, a perfect manifestation of deity.

(Page 35, WORLD ORDER: SPRING 1976)

https://bahai.works/World_Order/Series2/Volume_10/Issue_3/Text

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The racism of Abdul Baha

Baha'i patriarch ʿAbdu'l-Bahāʾ's view on the Jews of Palestine:

On occasion, his holiness ʿAbdu'l-Bahāʾ would travel to Tiberias. The qāḍī of Haifa sent a letter to His holiness inquiring of the state of Tiberias. While responding to this request, he said, "If you wish to know about Tiberias, know that its stones are black, its inhabitants are Jews, and their appearance is apish" (kal-qirdi).

Memoirs of Khalīl Shahīdī, p. 122-123

http://bahai-library.com/pdf/r/rabbani_reminiscences_khalil_shahidi_persian.pdf.

[Note: Ahang Rabbani translates the Arabic كَالْقِردِ kal-qirdi as 'basic,' but that is not what it means. In Arabic, القِرد is 'the ape,' while the prefix كَـ means 'like/as,' so a literal translation would be 'like the ape.']

On Africans:

The inhabitants of a country life Africa are all as wandering savages and wild animals. They lack intelligence and knowledge; all are uncivilized; not one civilized and a wise man is not to be found among them. These are the proofs of the wise men. The prophets also acknowledge this opinion, towit: That education hath a great effect upon the human race, but they declare that minds and comprehensions are originally different. And this matter is self-evident; it cannot be refuted. We see that certain children of the same age, nativity and race, nay, from the same household, under the tutorship of one teacher, differ in their minds and comprehensions. One advanceth rapidly, another is slow in catching the rays of culture, still another remaineth in the lowest degree of stupidity. No matter how much the shell is educated (or polished), it can never become a radiant pearl. The black stone will not become the world-illumined gem." 

(Tablets of 'Abdu'l-Baha p.567 vv.3-4)

https://reference.bahai.org/en/t/ab/TAB/

It is, therefore, certain that sins such as anger, jealousy, dispute, coventouness, avarice, ignorance, prejudice, hatred, pride, and tyranny exist in the physical world. All these brutal qualities exist in the nature of man. A man who had not had a spirutal education is a brute. Like the savages of Africa, whose actions, habits and morals are purely sensual, they act according to the demands of nature to such a degree that they rent and eat one another.

(Some Answered Questions 29:5)

As ignorance is the cause of crimes, the more knowledge and science increases, the more crimes will diminish. Consider how often murder occurs among the barbarians of Africa; they even kill one another to eat each other's flesh and blood!"

(Some Answered Questions 77:13)

https://www.bahai.org/library/authoritative-texts/abdul-baha/some-answered-questions/

If a child is left in its natural state and deprived of education, there is no doubt that it will grow up in ignorance and illiteracy, its mental faculties dulled and dimmed; in fact, it will become like an animal. This is evident among the savages of central Africa, who are scarcely higher than the beast in mental development.

(The Promulgation of Universal Peace, p.311)

The black man must ever be grateful to the white man, for he has manifested great courage and self-sacrifice in behalf of the black race. Four years he fought their cause, enduring severe hardships, sacrificing life, family, treasure, all for his black brother until the great war ended in the proclamation of freedom. By this effort and accomplishment the black race throughout the world was influenced and benefited. Had this not been accomplished, the black man in Africa would still be bound by the chains of slavery. Therefore, his race should everywhere be grateful, for no greater evidence of humanism and courageous devotion could be shown than the white man has displayed. If the blacks of the United States forget this sacrifice, zeal and manhood on the part of the whites, no ingratitude could be greater or more censurable. If they could see the wretched conditions and surroundings of the black people of Africa today, the contrast would be apparent and the fact clearly evident that the black race in America enjoys incomparable advantages. The comfort and civilization under which they live here are due to the white man's effort and sacrifice. Had this sacrifice not been made, they would still be in the bonds and chains of slavery, scarcely lifted out of an aboriginal condition. Therefore, always show forth your gratitude to the white man.

(The Promulgation of Universal Peace, p.12)

https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/

Thus it is proved that the world of nature is imperfect and dark. If a child is born and we do not nurture him and we abandon him in his natural state what will happen? Without a doubt, he will remain ignorant and without cognition and he will be an animal. Look at the inhabitants of black Africa who are like animals and even inferior. Thus we can see how divine nurturing influences the world of humanity. The world of nature is the world of the animal.” 

(Khatabat 2:236-7)

A Baha'i nigger is better than a non-Baha'i nymph! 
یک کاکاسیاه احباب بهتر از یک حوریه اغیار است

(Khatabat, p.237)

https://reference.bahai.org/fa/t/ab/

Before the coming of Columbus America itself was a wild, uncultivated expanse of primeval forest, mountains and rivers—a very world of nature. Now it has become the world of man. It was dark, forbidding and savage; now it has become illumined with a great civilization and prosperity. Instead of forests, we behold productive farms, beautiful gardens and prolific orchards. Instead of thorns and useless vegetation, we find flowers, domestic animals and fields awaiting harvest. If the world of nature were perfect, the condition of this great country would have been left unchanged. If a child is left in its natural state and deprived of education, there is no doubt that it will grow up in ignorance and illiteracy, its mental faculties dulled and dimmed; in fact, it will become like an animal. This is evident among the savages of central Africa, who are scarcely higher than the beast in mental development. The conclusion is irresistible that the splendors of the Sun of Truth, the Word of God, have been the source and cause of human upbuilding and civilization. The world of nature is the kingdom of the animal.

(Abdu'l-Baha, Promulgation of Universal Peace, p. 311)

https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/

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the Bahá'í distribution services stopped carrying titles by this publisher

While Bahá'ís are free to purchase and own books by Kalimat Press, the Bahá'í distribution services stopped carrying titles by this publisher.

https://bahai-library.com/kalimat_distribution_bahai_agencies#1999

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Absolutely delusional

In contrast to the wider community, the Baha'is are making “giant strides” forward in achieving their goals, with 179 national communities now having divided their territories into “clusters,” which the House of Justice refers to as “seedbeds of expansion.” Furthermore, Baha'i’s have been gaining experience in the holding of “reflection meetings.” which “have become a powerful means of unifying thought and action across institutions and localities” and “have lent a potent stimulus to institutional and individual initiatives in a mutually supportive spirit.” In addition to the benefits of growing numbers of adults, youth, and children becoming involved in various aspects of community life, members of the general public have increasingly joined Baha'is in participating in study circles, devotional meetings, and children’s classes—the three core activities of the Five Year Plan. In sum, the House of justice characterizes the community as “Focused and on the move as never before” to implement “a Plan designed to fit the requirements of these times.”

https://bahai.works/index.php?title=File:BW_Volume32.pdf&page=35

It's crazy how delusional these guys are.

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Shoghi Effendi said enrolled, enlisted under the banner of Bahá’u’lláh, embrace the Faith, converted.

And I have something else to say and that is for Pete's sake, it won't have any effect but I'm gonna say it anyway, stop saying declared. I cannot endure it any longer. I hate it with all my soul. Bahá’u’lláh declared himself in 1863 because He had something to say. And He made a statement that He was, you know, whatever it was. And Shoghi Effendi said we don't even know what He said. But the point is the Báb declared himself to Mullá Ḥusayn. And we do have pretty clear idea from Nabil's narrative what He said, it was a declaration. But this word of having declared, and declaration card is driving me mad. And sometimes I get so fed up with it that I say it's one of the main reasons I'd like to die, so I don't have to hear it anymore. It's awful. Go back to Shoghi Effendi, I put it all in The Priceless Pearl but nobody didn't go in... [Audience member: We didn't read it, another person: I did.] But nobody paid any attention to it.

Shoghi Effendi said enrolled, enlisted under the banner of Bahá’u’lláh, embrace the Faith, converted. The only place he ever said declared, was in the middle of a big paragraph in these original what we call Baháʼí administration letters. And it's buried in the middle of that, "for those who have declared their belief in Bahá’u’lláh" and he goes on to say something else. And this is the age of cliches and the Americans, God bless them, they got ahold of this word "declared" and they took it out and now declared, declared. "I declared, he declared, we declared, you declared, they declared." And just, you know, like a rubber stamp. Driving me mad. I fight against it tooth and nail, but it has very little effect so.

-Ruhiyyih Khanum (Talk with pioneers in Petionville, Haiti 15 May 1981)

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converting more Maoris to the Faith

The Bahá’ís must identify themselves on the one hand, as much as they reasonably can, with the life of the white people, so as not to become ostracized and eventually ousted from their hard-won pioneer posts. On the other hand, they must bear in mind that the primary object of their living there is to teach the native population the Faith. This they must do with tact and discretion, in order not to forfeit their foot-hold in these islands which are often so difficult of access. Sound judgement, a great deal of patience and forbearance, faith and nobility of conduct, must distinguish the pioneers, and be their helpers in accomplishing the object of their journey to these far places. He attaches great importance to teaching the aboriginal Australians, and also in converting more Maoris to the Faith, and hopes that the Bahá’ís will devote some attention to contacting both of these minority groups. As he has already informed you, he approves of any surplus moneys in the Temple fund, after having purchased the site, being diverted for the use of the Pacific teaching work.

https://bahai-library.com/writings/shoghieffendi/antipodes/antipodes.html

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When it came my turn to have my baggage inspected, before I could open my suitcase, at the mention of the Guardian’s name

 "...passengers waiting to go through customs. When it came my turn to have my baggage inspected, a rather stern-looking officer asked me why I had come to Israel. I replied that I was the guest of His Eminence Shoghi Effendi. Before I could open my suitcase, at the mention of the Guardian’s name, the officer waved me on. "That’s all right, sir", he said politely. "You may go". I went directly to the Eastern pilgrim house..."

-Knight with a briefcase (Page 194)

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When two prominent Iranians met Abdul Baha in Paris in 1911

The next morning (Sunday, 15 October 1911 C.E., or 21 Shavvál A.H. 1329), Dr. Muhammad Khán came to my house, and by the underground rail (metro), we went to 'Abdu'l-Bahá's house at 4, rue de Camoëns. His residence was at an exquisite building, newly constructed, and furnished with all the latest means of comfort, such as an elevator, electricity, carpeting in the stairway, telephone, and so on. It was a large apartment with six or seven rooms, and perhaps even more, two formal sitting rooms, and superb furnishings.

https://bahai-library.com/qazvini_abdul-baha_prominent_iranians

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A building for the institution of the Guardianship was supposed to be erected by Shoghi Effendi on Mount Carmel

Upon each of the graves of these holy souls Shoghi Effendi erected, in white Carrara marble, circular pillared and domed monuments, representing a Roman—renaissance adaptation in style of their prototype, the famous monument to Lysicrates which was built in Athens over two thousand years ago. Above them, on the steep incline of the mountain, he laid out a handsome, broad, sweeping are, more open in curve than a semi-circle, beyond which would be erected the future international administrative buildings of a World Faith. Having thus envisaged a major architectural scheme, he followed his so long as His own fixed policy of commencing with the easiest and most feasible part of his plan first, In other words, although he contemplated a series of capacious buildings abutting on his are, a building for the institution of the Guardianship, one for the Universal House of Justice, one for the Hands of the Cause, a library, and others, he decided to commence with a suitable edifice to house the collection of sacred and historic relics and documents collected at the World Centre and at that time preserved in two separate places.

-Ruhiyyih Khanum

https://bahai.works/Bahá’í_World/Volume_13/The_Completion_of_the_International_Archives

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"Anti-Baha'i" works by different groups

From the early decades of this century, this stream of Muslim anti-Bahá'í polemic has been joined a rising amount of Christian anti-Bahá'í polemic. This was initiated by Christian missionaries in Iran such as S.G. Wilson and J.R. Richards, but has been extended in recent years to Christian theologians especially those from a Protestant fundamentalist background. Polemic from other religious groups against the Bahá'í Faith has not thus far been of major importance although it is anticipated that this may increase in the future.

In addition, there have been attacks on the Bahá'í Faith made by secular opponents. The largest volume of such material was generated in the Soviet Union as part of the communist anti-religion drive.

Also to be included in this category are the works of "Covenant-Breaker" (q.v.) groups. These begin with Azali polemic in the 19th century such as the Hasht Bihisht of Mirza Aqa Khan Kirmani. For other examples see Ahmad Sohrab, Broken Silence (1942); and Herman Zimmer, A Fraudulent Testament devalues the Bahai Religion into Political Shoghism (1973).

Lastly, there remain a number of works written by apostates. 'Abdu'l-Husayn Avarih, for example, was a Bahá'í who wrote an important history of the Bahá'í Faith, the Kavakibu'd-Durriyyih. He later left the Bahá'í Faith and wrote the Kashfu'l-Hiyal. Other examples include the works of Subhi and Niku.

-Moojan Momen (Baha'i scholar loyal to the Haifa based Administrative order)

https://bahai-library.com/momen_encyclopedia_scholarship_survey

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During His lifetime, 'Abdu'l-Baha had expressed the desire to be buried halfway between the Shrines of the Bab and Baha'u'llah.

During His lifetime, 'Abdu'l-Bahá had expressed the desire to be buried halfway between the Shrines of the Báb and Bahá'u'lláh. However, as no such place was available or specifically designated at the time of His passing, His sister, Bahíyyih Khánum, instructed that 'Abdu'l-Bahá be temporarily buried in a Shrine dedicated to the Báb, in a room next to the one where the Báb was interred.

-Ahang Rabbani

https://bahai-library.com/qazvini_abdul-baha_prominent_iranians#notes

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Three Azalis were murdered by seven Baha'is in 'Akka.

Three Azalís were murdered by seven Bahá'ís in 'Akká. 

[BBD163; BKG3256 DH41; GPB189; RB3:235]

https://bahai-library.com/tags/Abdul-Baha,_Life_of

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Books about the Baha'i faith by non-Baha'i writers

By a Christian writer :

https://www.gutenberg.org/files/36585/36585-h/36585-h.htm

By Muslim writers :

https://archive.org/details/TwelvePrinciples

By Zoroastrian writers (English from Page 150 onwards) :

https://vdocuments.in/zartoshti-ane-bahai-dharm-gujrati.html

By the writers of the Ahmadiyya movement :

https://www.alislam.org/library/books/babi-and-bahai.pdf

By a Hindu writer :

https://web.archive.org/web/20190329165800/http://kitab-i-aqdas.info/

By Orthodox Baha'is :

http://www.bahai-guardian.com/nakhjavani.html

By Dr. Denis MacEoin :

https://www.tandfonline.com/doi/abs/10.1080/13530198708705441

https://www.sciencedirect.com/science/article/abs/pii/0048721X83900222

https://brill.com/display/title/14923

By Prof. Juan Cole :

https://www.h-net.org/~bahai/docs/vol6/salmuhj.htm

By Babi / Azalis :

https://archive.org/details/TheReligionOfTheBayanAndTheClaimsOfTheBahais

By the descendants of Abdul Baha :

https://historyofbahaifaith.files.wordpress.com/2019/02/a-lost-history-of-bahai-faith.pdf

By Badi'u'llah, the son of Baha'u'llah :

http://bayanic.com/notes/memoirs/memoirs.html

By Shaykhi leader Karim khan Kirmani :

https://hurqalya.ucmerced.edu/node/52

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