the foremost thought in the mind of each and every believer should be teaching

...the foremost thought in the mind of each and every believer should be teaching.

(The Universal House of Justice, Riḍván 2007)

https://www.bahai.org/library/authoritative-texts/the-universal-house-of-justice/messages/20070421_001/1#734934417

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Baha'u'llah is the expected Builder of the Temple!

Baháʼu'lláh presented Himself to the Templar leader Georg David Hardegg, to whom the Lawḥ-i-Hirtík (Tablet to Hardegg) was addressed, as "the Wronged One" and the possessor of the "Word of God" flowing from the "spring of the Will of the King of Existence". Drawing on the Templars’ chiliastic beliefs and their presence in the Holy Land, Baháʼu'lláh made the claim that He was "assuredly, the expected Builder of the Temple" and the promised "Healer of Infirmities". He directly referenced the Templers' expectation that the theophany (ẓuhúr) was nigh, but noted that they remained in great heedlessness despite having come to attain His presence.

• Hardegg's Initial Attempts (c. 1871): Hardegg, who was investigating Baháʼí beliefs and history, "failed to gain an interview with Baháʼu'lláh himself". However, he did manage to have an interview with Baháʼu'lláh's eldest son, ‘Abdu’l-Bahá, on June 2, 1871, in ‘Akká’. Hardegg had been spending "considerable time and effort trying to discover the actual basis of their belief" and had dealings with the Baháʼís through an interpreter around the same time.
• Later Attempts (October 1872): Hardegg, along with the missionary James J. Huber, traveled to ‘Akká’ in October 1872, having been "promised an interview with Bahá’u’lláh by some of the Bahá’ís". Despite this promise, the interview with Baháʼu'lláh did not occur.
• The Context of the Refusal (c. 1872): The source suggests that the failure of this 1872 attempt may have been "as a result of Bahá’u’lláh’s withdrawal in the house of ‘Údí Khammár". This withdrawal followed tensions between the Baháʼís and the Azalís (followers of Baháʼu'lláh’s half-brother) that culminated in the murder of several Azalís.
• Baháʼu'lláh's Commentary: Baháʼu'lláh Himself addressed Hardegg’s request in a Tablet written around 1875. He explicitly stated that Hardegg’s desire "to attain [My] presence but this request did not find acceptance in the most holy court".
• The Alternative: Instead of granting the physical interview, Baháʼu'lláh revealed the Lawḥ-i-Hirtík. He noted that a "sublime and Most-Holy scriptural Tablet (Lawḥ-i-amna‘-i-aqdas) was specifically sent down for him". This Tablet was declared to establish the path for every righteous person to attain salvation and reach the goal.

(Tablet to Hardegg (Lawh-i-Hirtík): A Tablet of Bahá'u'lláh to the Templer Leader Georg David Hardegg, translated by Stephen Lambden and Kamran Ekbal)

https://bahai-library.com/pdf/irfancolloquia/lights4_lambden_ekbal_updated.pdf

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they are digging their own grave... saying that the Faith is all nonsense... is similar in some ways to pornography.

Question: You mentioned that certain individuals have set up Internet sites being opposed to the Faith, and you mentioned that by doing that they are digging their own grave. Aren’t they helping other individuals to dig their own graves too even though some of them are not Covenant-breakers?

Peter Khan: They could help extinguish ones faith even though they are not Covenant-breakers. They are not violating the Covenant. They are saying in various forms the Faith is all nonsense. It’s not a violation of the Covenant, where you accept Bahá'u'lláh but not His provisions for authority. But, it can be spiritually corrosive. It’s similar in some ways to pornography. I mean what do you do about pornography? There are various Internet filters. You basically depend on bringing up your kids so that they have the degree of internal restraint, so they won’t get wrapped up in pornographic sites. So it is in developing the self-restraint not to get involved in spiritually corrosive materials on the Internet.

(The Need for Bahá'ís of Capacity and Expertise by Peter J. Khan, 2002)

https://bahai-library.com/khan_bahais_capacity_expertise

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What is the response of the Faith to the challenges of modernism?

But we need Bahá’ís not simply to be caught up in the news of Islam in relation to the west or of civilisations in turmoil, but to look at these from the deeper level of what the Faith has to offer.

The same applies to the discussions about modernism and Islam. We have a lot to say at a deeper level. Not at the level of the policies of present-day Muslim politicians or anything like that, but rather at the level of what does it mean for a religion with the tightness of structure of orthodox Islam? How can such a rigid intellectual structure deal with modernism without giving the whole shop away. Can it do it? Can it afford not to do it? What does it mean for the Faith? What is the response of the Faith to the challenges of modernism? How do the unique provisions of the Covenant help us to avoid getting caught in the same trap in 800 years time?

This is the kind of thing I mean, and I could go on and on.

Another issue is the whole question of paedophilia with clerics in various Christian denominations. One can deal with that at the juicy level of what the priest did, and what the bishop knew, and this kind of thing. But one can also deal with it at the deeper level of what it says about the relationship of religious institutions to the laity and the role of clergy and the debasement of their role in present day society.

(The Need for Bahá'ís of Capacity and Expertise by Peter J. Khan, 2002)

https://bahai-library.com/khan_bahais_capacity_expertise

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The evolving claims of the Bab

In the early writings it appears that the Báb is identifying Himself as the Gate (Báb) to the Hidden Imám. Less than halfway through the six years of His ministry, He begins to explicitly proclaim His station to be that of the Hidden Imám, a new Prophet, and the Manifestation of the Primal Will of God.

(Gate of the Heart by Nader Saiedi, p. 19)

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Why Christians view the Baha'i Faith as a fraud or false religion?

The Baha'i Faith is considered a cult primarily due to its deviation from fundamental biblical doctrines regarding Christ, salvation, and its reliance on extra-biblical revelation and questionable historical actions.

Why Christians view the Baha'i Faith as a fraud or false religion?

Conflicts with the Deity and Uniqueness of Christ

• Denial of Essential Deity: Baha'is interpret allegorically the biblical doctrine of the Holy Trinity and the bodily Resurrection of Christ.
• Jesus as One of Many: Jesus is considered only one of nine Divine Manifestations of God and is in no manner superior to the other eight.
• False Claims of Baha'u'llah: Baha'u'llah claimed to be the return of Christ “in the glory of the Father” and the Comforter whom Jesus said would come, replacing Christ's unique role.
• Incomplete Revelation: Baha'is claim that the Christian revelation was for a previous age, while Baha'u'llah's religion is for today.
• No Bodily Return: The Christian belief is that Jesus rose "into the clouds" and will return in His body, not REINCARNATED into another person (such as Baha'u'llah).

Conflicts with the Christian Gospel (Salvation)

• Rejection of Atonement: Baha'is deny that man fell from his original state. Abdul Baha stated that there is no sin-atoning value in Christ's sacrificial death on the cross.
• Salvation by Works: Salvation is attained by keeping the commandments of God.
• Focus on Social vs. Personal Regeneration: Baha'is emphasize social regeneration and view the Christian focus on personal regeneration as irrelevant.
• Faulty Cure for Sin: They believe man's problems stem from the intellect, thinking that education is the ultimate answer. They consider sin to be characteristics of the lower nature, and they treat sin as an illusion, similar to Hinduism.
• Self-Seeking Savior: Baha'u'llah applied the title of "Savior and mediator between man and God" to himself, despite the Bible teaching that Jesus Christ is the ONE MEDIATOR.

Historical and Organizational Issues

• Violation of Predecessor's Injunctions: Baha'u'llah claimed to be a Manifestation, violating the Bab's appointment of Subh-i-Azal as his successor. Baha'u'llah also claimed prophethood despite the Bab indicating that the next manifestation would appear in a minimum of 1,511 years.
• Murder and Rewriting History: Baha'is murdered about twenty Babis, including relatives of the Bab, during conflicts with Subh-i-Azal's followers. The Baha'is also responded to resistance by rewriting many Babi writings and records.
• Family Conflicts and Lack of Love: Baha'u'llah and his descendants consistently showed an inability to love members of their own family when conflicts of ambition arose, suggesting a lack of credibility for their claims (e.g., Abdul Baha and Shoghi Effendi excommunicated large portions of their own families).
• Internal Contradictions in Succession: The history of Baha'i leadership is "filled with 'inspired' violations of 'inspired' injunctions" regarding succession, culminating when Shoghi Effendi died childless and without a will, leading to the end of the Guardianship.
• Seclusion of Baha'u'llah: Baha'u'llah lived largely in seclusion in Akka, and it was said among Baha'is in Iran that "whosoever went to Akka lost his faith," indicating a risk of disillusionment among followers.
  

Source : https://www.jesus-is-savior.com/False%20Religions/Bahai/bahai_exposed.htm

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Badiullah confirms that ʻAbdu'l-Bahá did not physically assault anyone further after that day.

Badiullah recounts that he was near the garden area when ʻAbdu'l-Bahá approached, laughing in a manner that was "contrary to custom," and delivered one slap to Badiullah. Badiullah felt this blow was a severe strike motivated by malice. Badiullah’s immediate response was to retaliate by striking ʻAbdu'l-Bahá "on the chest with a fist," after which ʻAbdu'l-Bahá quickly departed.

Baháʼu'lláh, having heard the disturbance, summoned Badiullah and asked why he was so agitated. After Badiullah described the incident, Baháʼu'lláh stated that ʻAbdu'l-Bahá had committed the action because he bore enmity toward all of them. Baháʼu'lláh placed His hand on the mark left by the slap, promised to chastise ʻAbdu'l-Bahá that very day, and assured Badiullah that ʻAbdu'l-Bahá would never raise a hand again. Badiullah confirms that ʻAbdu'l-Bahá did not physically assault anyone further after that day.

(The memoirs of Badi'u'llah, Baha'u'llah's youngest son)

https://bayanic.com/showPict.php?id=badi&ref=0&err=0&curr=0

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What is written about 'Abdu'l-Baha in the memoirs of Badi'u'llah?

The memoirs and letters written by Badi‘u’llah and others claim that ‘Abbás Effendi (‘Abdu’l-Bahá), known as the Greatest Branch (Ghúsn-i-A‘zam), committed the following actions:

1. Striving for Succession and Personal Rule:

   • His primary intention was to establish Guardianship and succession through his own progeny.
   • He sought to establish a position of ruling authority or presidency (Ra'is).
   • His future planning was entirely contrary to the other Branches.

2. Corrupt and Destructive Intentions:

   • He constantly strives for the downfall of the other Branches.
   • His objective was to corrupt the Cause and destroy its foundation.
   • He sought the humiliation, destruction, and abolition of the other Branches and the family of Baha'u'llah.

3. Use of Political Machinations and Deception:

   • His actions were completely contrary to the laws of God.
   • He used political trickery and machinations to attract others.
   • He continuously engaged in political displays.
   • He acted as a hypocrite, being outwardly luminous but inwardly oppressive.
   • He was associating with the "Young Turks," enemies of the Ottoman Sultan.

4. Causing Strife and Division:

   • He was the direct cause of conflict, division, and dispute.
   • He sowed seeds of hostility in pure hearts.
   • His behavior was compared to the conflict between the Umayyads and Hashimites.

5. Oppressive and Violent Actions:

   • He was responsible for extreme oppression.
   • He gave orders resulting in the severe beating of Baha'u'llah's secretary (Haji 'Abdu'l-Husayn) and others.
   • He encouraged the cursing and humiliation of the family and other Branches in meetings.
   • He used harsh and abusive language.

6. Violation of Spiritual and Ethical Laws:

   • He violated the sanctity of the Cause.
   • He encouraged and practiced slander, backbiting, and lying, despite the Holy Book forbidding it.
   • He is described as a "lying slanderer".

7. Disrespect Towards Family and the Cause:

   • His actions caused Baha'u'llah daily distress.
   • He had hidden enmity toward Baha'u'llah.
   • He and his family disrespected Baha'u'llah's name.
   • He and his family showed extreme disrespect by laughing and failing to attend the funeral/mourning rites of his deceased brother, Diyá'u'llah, or visit his sickbed.
   • He used theatrical and dramatic movements (like staged weeping and political journeys) to force his will upon the family.

8. Financial Misconduct and Fraud:

   • He attempted to submit fraudulent financial accounts to the government regarding the Mansion's expenses to gain advantage over his brothers.
   • He was responsible of embezzling the inheritance rights and government pensions due to his brothers for eight years.

9. Involvement in Scandalous Behavior:

   • Was involved in bringing the "Isfahani woman" into the household, causing severe division and grief. Also arranged for three prostitute women (fāḥishih zan) from the West to visit the Mansion for a night.

10. Other Criticisms:

• He used dangerous substances (drugs?) to attract followers and control their minds.

(The memoirs of Badi'u'llah, Baha'u'llah's youngest son)

https://bayanic.com/showPict.php?id=badi&ref=0&err=0&curr=0

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God does not favor the Bahá'ís.

Every successor appointed in the Bahá'í age broke the instructions given by his predecessor: 'Abdu'l-Bahá by naming his grandson his successor in place of his chosen brother; Shoghi Effendi by excommunicating all of his family and not establishing the Universal House of Justice, making it impossible for the will of his grandfather to be followed; the Universal House of Justice is operating without a Guardian which is supposed to be essential to its function, thus, violating the very scripture its existence is supposed to be based on.

In addition, all of Bahá'u'lláh's successors suppressed his writings in some way, and failed to implement local divine bodies of authority, the Houses of Justice, keeping all power for themselves. In short, the so-called World Order of Bahá'u'lláh was dismantled before it even could be implemented, proving that God does not favor the Bahá'ís.

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The global spread of the Bahá'í Faith

The global spread of the Bahá'í Faith has been reflected in the increase in the number of National Spiritual Assemblies. While there were 56 National Assemblies in the world that first elected the House of Justice in 1963, 173 took part in the 2018 election. The large number of indigenous peoples who made up the membership of National Assemblies particularly on the most recent occasion-was evidence of the further penetration of the Bahá'í Faith into countless diverse societies. Between 2006 and 2020, National Assemblies were reformed in Afghanistan, Burundi, the Caroline Islands, Egypt, Liberia, and Vietnam.

(Baha'i World, Volume XXXV (2006-2021) p. 47)

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Membership of women on institutions

The administrative order of the Bahá'í world community is composed of both elected and appointed arms. As of 20 April 2021, some 42 percent of those elected to serve on the 174 National Spiritual Assemblies around the world were women, rising from about 30 percent in 1994-95. The ratio of women serving as office-bearers rose to 35 percent, compared to 19 percent in 1983, and some 53 percent of those serving as the principal executive officer (titled "National Secretary") were women. Membership of women on Regional Bahá'í Councils was about 46 percent. When considered in the global context of women's representation in governing institutions, such a high percentage of membership is impressive. These figures are worldwide results, including numerous societies where equality may not yet be accepted even in principle. They indicate a growing embrace of the spiritual principle of gender equality by the men and women who elect their institutions through secret ballot as well as confidence in women's administrative capacities.

On the appointed institutions, the percentage of women members is even higher-an indication of the attention given to identifying women of capacity and enlisting them to serve. As of April 2020, of the nine members comprising the International Teaching Centre, 56 percent were women, rising from 29 percent in 1973, when it was established. Of the 90 members of the Continental Boards of Counsellors, 47 percent were women (up from 19 percent in 1968 when the Continental Boards were created, and 52 percent of the 1,059 members of the Auxiliary Boards around the world were women.

(Baha'i World, Volume XXXV (2006-2021) p. 165-165)

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Increase in Bahá’í Activity (Recent Report)

The past quarter-century (pre-2022) saw a profound rise in capacity, culminating in significant increases during the preceding Five Year Plan:

• Overall Capacity Rise: The Bahá’í world underwent a transformation, acquiring an "undreamed-of capacity to learn, to grow, and to serve humanity".

• Core Activities Soared: The capacity for sustaining core activities rose from just over 100,000 (after 20 years of effort) to 300,000 being sustained simultaneously—a three-fold increase.

• Participation Skyrocketed: Participation in core activities rose above two million, also close to a threefold increase.

• Institute Success: The total number of institute courses completed by individuals reached two million—a rise of well over a third in five years.

• Growth Intensification: The number of Intensive Programmes of Growth (IPGs) more than doubled, reaching approximately 4,000.

• Advanced Clusters Quintupled: Clusters that passed the third milestone (learning how to welcome large numbers) rose from about 200 to an astonishing 1,000 in nearly 100 countries.

• Social Action Explosion: Compared to 1996, the number of formal social and economic development projects rose to 1,500 (from 250), and grassroots social action initiatives rose fifty-fold to over 70,000 annually.

(The Nine Year Plan 2022-2031 - Messages of the Universal House of Justice) 

https://bahai-library.com/pdf/uhj/uhj_nine-year_plan_2022.pdf

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The tasks of helping to watch over the security of the Cause, protecting it from its enemies

The tasks of helping to watch over the security of the Cause, protecting it from its enemies, internal and external, and ensuring the constant propagation of the Faith of Bahá’u’lláh cover, in general, the functions of the Auxiliary Board members—functions they share with Local and National Spiritual Assemblies.

(The American Bahá’í - July, 1980)

https://bahai.works/The_American_Bahá’í/Volume_11/Issue_7/Text

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one is safe only when he is firm in the Covenant.

The new World Order, he said, has so upset the world’s equilibrium that one is safe only when he is firm in the Covenant.

(The American Bahá’í - July, 1980)

https://bahai.works/The_American_Bahá’í/Volume_11/Issue_7/Text

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caution in entering into financial dealings with LSA member

Pictured (left to right) are Assembly members Ken Zemke, Jeff Banks, Sharon Barnes, Ramiz Maher, Betty Ulius, Mary Zemke, John Barnes

(The American Bahá’í - June, 1979)

https://bahai.works/The_American_Bahá’í/Volume_10/Issue_6/Text

The National Spiritual Assembly wishes to advise the friends that they should exercise caution in entering into financial dealings with Robert Jeff Banks, formerly of Calabasas-Topanga, California.

(The American Bahá’í - July, 1980)

https://bahai.works/The_American_Bahá’í/Volume_11/Issue_7/Text

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There is still time to participate in funding construction of the Seat of the Universal House of Justice

Question: Is there still time to contribute to the construction of the Seat of the Universal House of Justice?

Answer: As of April 1980, there has been no “cutoff date” announced for such contributions. At present, exterior construction of the building is complete, while work continues on the interior and on landscaping. There is still time to participate in funding construction of the Seat of the Universal House of Justice, an opportunity that will never occur again.

(The American Bahá’í - July, 1980)

https://bahai.works/The_American_Bahá’í/Volume_11/Issue_7/Text

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existence of Tablets in the hands of non-Bahá’í descendants of early Bahá’ís.

However, the National Bahá’í Archives Committee is aware that a number of Tablets of ‘Abdu’l-Bahá or letters from the Guardian are still in the hands of individuals, and therefore appeals for the original or a photocopy to be sent to the National Bahá’í Archives.

The Archives Committee would also like to know if any of the friends are aware of the existence of Tablets in the hands of non-Bahá’í descendants of early Bahá’ís.

The Archives Committee is seeking in particular Tablets addressed to Lilliam James, Arthur P. Dodge, Arthur Agnew, Percy Woodcock or Mrs. A.M. Bryant.

Any Tablets or information about Tablets should be sent to the National Bahá’í Archives, 112 Linden Avenue, Wilmette, IL 60091.


(The American Bahá’í - July, 1980)

https://bahai.works/The_American_Bahá’í/Volume_11/Issue_7/Text

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Source of The Dawn-Breakers

Mullá Muḥammad Shafí, Hussein Ahdieh, trans. Diary of Mullá Muhammad Shafi, The (2010). Translation of a diary so thorough that it became the prime source of information for many future historians (incl. Nicolas, Mazandarani, Avareh, Rouhani, Faizi, and Shaykh Bahá'í), much of which was used in Nabíl's The Dawn-Breakers.

https://bahai-library.com/shafi_ahdieh_diary

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That which can hurt Him are the evil deeds which the beloved of God commit

The imprisonment inflicted on this wronged One, O Dhabíḥ, did to Him no harm nor can it ever do so; nor can the loss of all His earthly goods, His exile, or even His martyrdom and outward humiliation, do Him any hurt. That which can hurt Him are the evil deeds which the beloved of God commit, and which they impute to Him Who is the Sovereign Truth. This is the affliction from which I suffer, and to this He, Himself, Who is potent over all things, beareth Me witness. That which hath sorely hurt Me are the claims which the people of the Bayán are advancing every day. Some have proclaimed their allegiance to one of My Branches (Sons), while others have asserted independently their claims, and acted after their own desires.

(Gleanings from the Writings of Bahá’u’lláh Translated By Shoghi Effendi)

https://www.bahai.org/library/authoritative-texts/bahaullah/gleanings-writings-bahaullah/6#618644675

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Ruhiyyih Khanum did not become pregnant

When the news of the impending marriage became known, a lady called Mrs. Edma Balloura Belmont, who had met the Master in America and had become a Baha'i, and who, upon her return to the Middle East had become a good friend of the family, was in Beirut undergoing medical treatment. Upon hearing the news she told the ladies of the family that she had nursed Mary Maxwell and knew her medical history and that it was impossible for her to have children. Soon after Mrs Belmont died, but her words were proved to be true.

In short, many of those who knew Mary Maxwell well were unhappy about this marriage but did not dare to express their opinions. My mother, Touba Khanum and her sister, Rouha Khanum were in Beirut at the time and apparently far removed from the matter. They were not capable of doing anything and therefore remained silent. The responsibility rested completely with Zia Khanum. She, in turn could not verify Mrs. Edma Belmont's words and upon that basis, prove anything.

Time passed, and Ruhiyyih Khanum did not become pregnant.

Dr. Raf'at Bek, a Turkish, Baha'i gentleman, residing in Beirut, educated in Germany, and a gynecologist by profession - he had been head of that department in the Turkish Medical School, - wrote to Shoghi Effendi, offering his services. Ruhiyyih Khanum refused to be examined by him. Dr. Raf'at Bek wrote again, suggesting that the problem may be with Shoghi Effendi himself. He recommended that he should eat strengthening food, including ten fresh eggs a day. Shoghi Effendi did not answer his letter, but asked his mother to provide him with such a diet. She obeyed. Time passed, but without any results. This was a source of anxiety for Zia Khanum, for too many eggs could cause other medical problems. She therefore asked Shoghi Effendi to relieve her of this duty and to ask Ruhiyyih Khanum to do it for him. This she refused to do, accusing Zia Khanum of not wanting her to get pregnant. This was the basis of the disagreement between the two parties and raised Shoghi Effendi's suspicions.

Some years later, in Beirut, I heard from Rouhanguise Khanum, Shoghi Effendi's eldest sister, that Shoghi Effendi finally convinced Ruhiyyih Khanum to see a doctor. In fact, two doctors saw her: Dr. Costero of the Italian Hospital in Haifa and Dr. Zondek, the gynecologist of the Hebrew University and the Hadassa Hospital in Jerusalem. They both stated that because of a problem that existed she was unable to bear children.

Source : Ruhi Afnan’s 1970 letter to the Spiritual Assembly of Iran

https://abdulbahasfamily.org/wp-content/uploads/2025/02/ruhi-afnan-1970-letter.pdf

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Why some people like Ghodsi Effendi were expelled by Shoghi Effendi?

After the end of the 1st World War the Master had chosen Ghodsi Effendi to collect the mail by hand from the post office and to bring it to him. His remuneration for this service was a daily meeting with Abdul Baha. After the Master passed away, he continued to render this service to Shoghi Effendi. At one point a member of the family asked him to deliver his mail to him directly and not to take it to Shoghi Effendi first. This he found difficult to do, and consequently asked Shoghi Effendi to relieve him of this duty. Shoghi Effendi became very angry at the idea that his mail would not be brought to him daily and by hand. As a result he kicked out Ghodsi Effendi. But matters did not stop there. Agha Sayyed Mirza Yahya. Ghodsi's father, was also kicked out because he did not shun his son, and expressed the opinion that for such an unimportant matter his son did not deserve to be thrown out of the Cause. This reached the ears of Shoghi Effendi and made him still more angry. He considered it a protest against the prerogatives of his guardianship and as a result kicked out the father, mother, brother and sister of Ghodsi Effendi.

Source : Ruhi Afnan’s 1970 letter to the Spiritual Assembly of Iran

https://abdulbahasfamily.org/wp-content/uploads/2025/02/ruhi-afnan-1970-letter.pdf

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Believers throughout the world have striven to pursue the aim of advancing the process of entry by troops.

That the Bahá’í world has succeeded in multiplying the number of devotional meetings sixfold over the past five years, that classes for children and junior youth have increased more than threefold during the same period, that the number of study circles worldwide has surpassed eleven thousand—these provide a measure of the extraordinary strength the believers can draw upon in shouldering the responsibility entrusted to them.

(The Universal House of Justice, 27 December 2005, Message to to the Conference of the Continental Boards of Counsellors)

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The Marriage Dispute of Mirza Abdul-Husayn Khan Dihqan and Khazar Razi

The marriage dispute between Mirza Abdul-Husayn Khan Dihqan and Khazar Razi highlighted significant challenges within the early administrative establishment of the Baha'i Faith after 'Abdu'l-Baha's passing. The couple's marriage, conducted according to Islamic law instead of Baha'i law, was viewed as a serious violation, undermining the community's legal and administrative identity. Shoghi Effendi, the Guardian of the Cause, expressed deep concern and took decisive action, instructing the National Assembly to remove them from any positions in the Local Spiritual Assembly if re-elected and barring them from voting in the community. This incident became a key test of loyalty and adherence to Baha'i laws, setting a precedent for the enforcement of Baha'i administrative and spiritual order.

Source: Nineth volume of Tarikh Zuhur al-Haqq by Mirza Asadu’llah Fadil Mazandarani

https://bahai-library.com/pdf/m/mazandarani_tarikh_zuhur_haqq_9_typed.pdf

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Difference between the followers of Mohammed Ali and the followers of Abdul Baha

Sexual Immorality and Womanizing (Zan Parastī)

The Covenant-breakers are slaves to lust and devoted to women:

• The Covenant-breakers (Nāqiḍīn) are described as being "enslaved to woman-worship (zan parastī) and led by a "cursed chief (raʼīs-i manḥūs)".
• They are characterized as "enslaved to corruption and immorality (fisq wa fujúr)".
• A powerful poem in the book describes them as having "torn the veil of their honor (pardih-yi nāmūs)" due to their intense doubt (shak).
• One of the core accusations leveled against them is that they regarded sacred prohibitions (muḥarramāt) as permissible (ḥalāl). This context suggests that their engagement in "woman-worship" and "corruption" was a violation of established religious laws.

Alcohol and Wine Consumption (Sharāb / Bink)

The Covenant-breakers are frequently linked to the consumption of forbidden substances, including alcohol:

• They are explicitly identified as "merchants of vice and wine (murīd binuk wa sharāb)", indicating habitual use and a deep attachment to these illicit pleasures.
• The word binuk often translates to "vice" or corruption but, along with sharāb (wine/alcohol), suggests indulgence in intoxicating substances.
• Mírzá Muḥammad ʻAlí was specifically noted for drinking alcohol (ṣarf-i mashrūb) and engaging in "unacceptable (pasandīdah nabūd) actions. This detail suggests that the use of alcohol was associated with prominent figures among the Covenant-breakers.

Contrast with Faithful Believers (followers of Abdul Baha)

These accusations of immorality stand in stark contrast to the spiritual and moral ideals frequently presented in the book regarding the faithful:

• The Covenant-breakers are accused of being "steeped in ignorance and polytheism (shirk wa ḍalāl)" and acting "without fear or caution (bī bīm wa bāk)".
• In contrast, believers are praised, and there is a direct reference to the prohibition of opiate drugs and alcohol for the believers. One passage mentions that in the Baháʼí Faith, opium (afyūn) is forbidden (ḥarám).
• A passage attributed to the faithful explicitly cautions, "If you are wise, avoid three things perpetually: opium, hashish (ḥashīsh), and ripe or unripe wine (bādah pukhtah wa khām)" and states that anyone who uses or sells them is "unquestionably lower than livestock (past tar ast az anʻām)".
• The pure wine associated with the faithful is often metaphorical. For instance, drinking wine of devotion (may-i ʻishq) from the cup of Alast and the "wine of purity (khumr-i ṭahūr)". The Covenant-breakers, however, are accused of indulging in the physical vices of binuk wa sharāb.

(Tarikh Zuhur al-Haqq, Vol. 8, by Mirza Asadu’llah Fazil Mazandarani, edited by Adel Shafi'pour)

https://bahai-library.com/pdf/m/mazandarani_tarikh_zuhur_haqq_8_typed.pdf

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Wealthy Baha'i community

The Baha'i community has been instrumental in shaping the modern landscape of the German Colony in Haifa, primarily through the development and extension of its extensive gardens. The German Colony's central north-south thoroughfare is now famously connected to Mount Carmel via these newly rehabilitated Bahai Gardens, which are also referred to as the present-day Bahai complex. The significance of the Baha'i presence extends to urban development, as the Haifa Municipality's restoration project for the German Colony in the late 1990s—which was funded by the Ministry of Tourism—was explicitly assisted by the wealthy Bahai community’s newly developed and extended Gardens. This restoration effort was specifically fueled by the newly developed gardens, with the goal of attracting anticipated millennium tourists. Historically, the site of the present-day Bahai complex was the upper terminus of the vineyards planted by the original German Templers, stretching up the mountain slope from their dwellings.

(Reconstructed urbanity: The rebirth of Palestinian urban life in Haifa by Rachel Kallus, Faculty of Architecture and Town Planning, Technion – Israel Institute of Technology, Haifa 32000, Israel)

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The Bab established several distinct commands and rules concerning non-believers

The Báb, in his book the Bayán (Arabic), views those who do not accept his revelation as being in a state of error, and he established several distinct commands and rules concerning non-believers or those outside the Bayán or the Islamic sects.

The overall perspective holds that all people outside the Bábí faith are equal in their error. Jews, Christians, Catholics, Protestants, Sunnis, Shiites, Sufis, and philosophers are all considered to be "in the error" and are seen as blasphemers. The Báb specifically rejects the doctrines of sects like Sufism expressing his "horror and disgust" for this school of thought.

The commands and expectations regarding non-believers fall into several categories:

Commands Regarding Property and Possessions

The Báb instituted commands requiring Bábís to acquire the property of non-believers, though this was generally reversible upon conversion:

1. Acquisition of Property: Bábís are instructed to take all the possessions of those who have not entered the Bayán.
2. Return Upon Conversion: If the non-believers subsequently come to believe in the Bayán, their goods must be returned.
3. Contextual Exception: This command to seize property is set aside if the Bábís are residing in a country where they do not have the power to act in this manner.
4. Purity of Goods: Any goods that Bábís seize from non-believers are immediately rendered pure upon coming into the believer's possession.
5. Conquered Cities: If a city is conquered by the religion of the Bayán, unique objects within that city must be seized and guarded for the future Manifestation of God (He Whom God Shall Make Manifest).

Commands Regarding Conversion, Faith, and Extermination

The Báb places a strong imperative on conversion and obedience to the Bábí law, or faces consequences:

• Exclusion of Non-Believers: The Báb ordered that after the Ulemas' impotence to match his verses is shown, the Babi ruler "must not leave on the surface of the earth any other than believers".
• Exception for Commerce: An exception to this exclusion is made for non-believers who engage in commerce under the belief of the Bayán or those from whom profit is derived.
• Consequences of Disbelief: Those who refuse to believe in Him Whom God Shall Make Manifest and his verses will be annihilated.
• Marriage and Sexual Relations: If one partner in a marriage converts to the Bayán and the other does not, it becomes illicit for the believer to approach (have sexual relations with) the non-converting spouse unless they convert. Furthermore, the reproductive act is not licit if both parties are not believers in the Bayán.
• Prohibition on Torment: Bábís are generally forbidden to torment others [Believers], even to the extent of striking someone's shoulder with one's hand.

Commands Regarding Religious Practices

The Báb instituted prohibitions on certain activities related to non-Bábís or non-Bábí practices:

• Forbidden Association: It is forbidden for Bábís to have relations with non-believers of the Bayán.
• Science and Learning: Bábís are commanded not to acquire sciences which hold no utility, nor to be burdened by sciences "of appearance and without fruit". Specifically, Bábís should not study books or sciences that originate from the "Manteq" (logic) and "Usool" (principles) that are rooted outside the Bayán tradition.
• Religious Blasphemy: The Báb criticizes Christians for accusing God of lying by saying He is one of the three persons of the Trinity, and the Jews for saying Ozéir is the son of God, stating that God will soon chastise them for their bad beliefs.
• Alcohol: Bábís are prohibited from possessing, selling, buying, or consuming fermented beverages or other intoxicants, unless they are used for industry. If someone drinks an intoxicating beverage, they are obliged to pay a fine of 55 mithkals of gold.

In sum, the Báb's commands distinguish between those in error (general non-believers) and those who accept the truth (Bábís), implementing legal and social barriers, including provisional seizure of property, and ultimately calling for a society composed only of believers.

(1905 French translation of Arabic Bayan "Le Béyan Arabe," of Séyyed Ali Mohammed (the Báb) by A.L.M. Nicolas)

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"This is the photograph of Baha'u'llah."

The entire pilgrim group of Persians and Westerners entered the center room of the three chambers allocated to the Archives, then turned into a side room. There Dr. Lutfu'llah Hakim, guide for the Pilgrims, stood beside a cabinet. As we approached he drew aside a covering which draped a cabinet, softly announced, "This is the photograph of Baha'u'llah."

I had seen the miniature painting of Baha'u'llah during the dedication of the American House of Worship in Wilmette, lovely, exquisite, a bounty to view. But here before me, inches distant, was the stark reality of a photograph of the Manifestation. I had not known one existed.

I pushed close to the venerable photograph, taken in Turkey when Baha'u'llah as prisoner was exiled to Palestine, taken after the stressful period when he had been poisoned by His envious half-brother, His health depleted, His hands forever after to tremor. A passport photograph, untouched, unflattering.

(The Great Adventure: Chapter 40: Pilgrimage by Florence Mayberry, pp. 135-146, Ottawa, ON: Nine Pines Publishing, 1994)

https://bahai-library.com/mayberry_great_adventure_pilgrimage

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Shoghi Effendi: The Guy Isaiah Was Low-Key Talking About

Who was Shoghi Effendi?

1. Guardian and Interpreter: He is the Guardian of the Baha'i faith and one of the two Interpreters (alongside ‘Abdu’l-Baha).

2. Successorship: He represents the second successorship after Baha'u'llah.

3. Fulfillment of Prophecy: The institution of the Guardianship was anticipated by 'Abdu'l-Baha, and Shoghi Effendi himself was predestined and mentioned in Holy Scriptures. 'Abdu’l-Baha confirmed that he was the "little child" prophesied in Isaiah. His name ("Shi") and the duration of his ministry were predicted.

4. Central Task: His greatest task was to form, to start, and to elaborate and unfold the World Order of Baha'u'llah and the Universal House of Justice.

5. Builder of the World Order: He was the builder of the components of the World Order of Baha’u’llah, including the Arc and the Seat of the Universal House of Justice. The dedication of the twin monuments on Mount Carmel was considered the beginning and prelude to the formation of the Universal House of Justice.

6. Global Impact and Crusades: He announced the Ten-Year Crusade and, through his encouragement and plans, raised pioneers and martyrs whose sacrifices led to the victory of the Baha'i Faith. The fruits of the Ten-Year Crusade, such as Houses of Worship worldwide, are a result of his plans.

7. Ministry's Completion: The duration of his ministry lasted more than thirty-seven lunar years, and he felt assured that he had accomplished his assignments from God before his passing. Otherwise he would not have died!

8. Interpreter of Scriptures: He served as the Interpreter of the Writings, elucidating the meaning of passages regarding the future unfoldment of the Faith.

9. Rarity of the Guardianship: The Revelation of Baha'u'llah occurs only once in every 500,000 years, and only then will there be another Guardian of the Cause.

10. Defining the Bab's Station: Based on a verse in the Bayan, Shoghi Effendi defined the Bab as the Forerunner of the World Order of Baha'u'llah.

11. Wisdom and Capacity: He spoke to people according to their capacity and shortcomings, demonstrating that if he revealed his full power and knowledge, "none could stand it".

12. Symbolic Interpretation of the West: He interpreted Baha’u’llah’s poetic verse, stating that the Sun of miracles, mysteries, majesty, and dignity of the Baha'i Faith will rise from the West (America).

13. Spiritual Unity Achieved: His marriage to Ruhiyyih Khanum was announced via cable as the moment the "UNITY OF THE EAST AND WEST HAS BEEN ACCOMPLISHED".

14. Tireless Dedication: He worked with extraordinary diligence, starting work at 4:00 a.m. every day and finishing after midnight.

15. Defining Glad Tidings: He affirmed that the stories of the sufferings of the Baha'is of Iran were the "great glad tidings" that he instructed believers to deliver to friends in other lands.

16. Mention in Islamic Hadith and Scriptures: Shoghi Effendi was predestined and was mentioned in the Holy Scriptures.

    • The name of the Guardian is there in all these scriptures, specifically cited as the Jafr-i-Jami of Imam-‘Ali.

    • In the Islamic Hadith, the duration of his kingdom is mentioned, predicting how long he and ‘Abdu’l-Baha would live.

17. Predicted Duration of Ministry: These references state that 'Abdu'l-Baha's ministry (thirty lunar years) and the Guardian's ministry (more than thirty-seven lunar years) will reign seventy years when rounded off in the Arab custom (1892-1963). Shoghi Effendi knew the time of his passing because this duration was predicted in Holy Scriptures.

18. Fulfillment of Prophecy (Isaiah): He was confirmed by ‘Abdu’l-Baha to be the "little child" prophesied in Isaiah (11:6). ‘Abdu’l-Baha attested that from him would "appear wondrous things" and that he would be "endowed with the most perfect appearance, supreme capacity, absolute perfection, consummate power and unsurpassed might".

19. Interpreter of Ancient Prophecy: He revealed profound interpretations of ancient scriptures. For example, he stated that the fifty-fourth chapter of Isaiah is addressed entirely to the mother of 'Abdu'l-Baha, a meaning that he noted nobody had known for thousands of years.

(The Beloved of All Hearts: Shoghi Effendi by Zikrullah Khadem, published in The Vision of Shoghi Effendi pp. 117-127, Ottawa, ON: Association for Bahá'í Studies North America, 1984-11)

https://bahai-library.com/khadem_beloved_all_hearts

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Kitab-i-badi - Baha'u'llah's use of severe and abusive words for those who denied or rejected him

In Kitab-i-Badi, Baha'u'llah used many severe and abusive words for those who denied or rejected him, this includes the likes of Mírzá Yaḥyá and his followers and Muḥammad Siyyid and his followers.

The words include:

Terms of Polytheism, Apostasy, and Disbelief:

• مُشْرِك / مُشْرِكِين (Polytheist, Associator)
• انْفُس مُشْرِكَه (Polytheistic souls/selves)
• فَرعونیّه انْفُس مُشْرِكَه (Pharaonic polytheistic souls)
• مُشْرِك بالله (Polytheist in God)
• نَفْس مُشْرِك (Polytheistic soul)
• كفروا و أشركوا (They disbelieved and associated partners)
• كُفَّارٍ أثيم (Sinful disbeliever)
• مُلْحِد (Heretic/Atheist)
• مُرتَد (Apostate - implied in târik, mafqud)

Terms of Denial and Opposition (Rejection):

• مُعْرِض / مُعْرِضِين (Rejecter/Averse one)
• مُنْكِر / مُنْكِرِين (Denier)
• أهل انكار (People of denial)
• جَاحِدَان (Deniers/Apostates - implied in root)
• مُعْتَرِض / مُعْتَرِضِين (Objector/Protester)
• مُحارب (Warrer/Combatant)

Terms of Malice, Falsehood, and Deception:

• ظَالِم / الظَّالِمِينَ (Oppressor/Wrongdoer)
• خَائِن (Traitor/Treacherous one)
• كَاذِب / الْكَاذِبِينَ (Liar)
• مُفْتَرِي / الْمُفْتَرِينَ (Slanderer/Fabricator)
• كذب صِرف (Pure falsehood)
• مفتری خبيث (Malicious slanderer)
• مُجْرِمُون (Criminals/Sinners)
• فَاجِر / فَجَّار (Wicked/Impious one)
• فَاسِقِين (Wicked ones/Impious ones)
• فَاسِقَه (Wicked woman/Impious one - specific application)
• خَبِيث / خَبِيثَه (Malicious/Evil one)
• أَشْرَار (Wicked ones)
• مُفْسِد / مُفْسِدِين (Corrupter/Depraved one)
• مَكَّار (Plotter/Deceiver)
• غَلّ مَنْبَع (Source of malice/rancor)
• بَحْر الغرض (Ocean of motive/self-interest)
• أفّ (Woe/Shame/Contempt)

Terms of Ignorance, Folly, and Mental Delusion:

• غَافِل / غَافِلِين (Heedless one)
• جَاهِل / جَاهِلِين (Ignorant one)
• نَادَانَان (Ignorant ones)
• الْعَوَّام (Common/Ignorant people - implying lack of spiritual status)
• أحْمَق / حمقاء (Fool/Idiot)
• مُتَوَهَّم / مُتَوَهَّمِين (Illusion-monger/Deluded one)
• نُفُوس مُتَوَهِّمَه (Illusory souls)
• أَوْهَام / ظُنُون (Illusions/Vain imaginings/Conjectures)
• أَوْهَام أَصْنَام (Idols of illusions)
• ظُنُونِيَّه هَيَاكِل (Illusory temples/bodies)
• بَصَر بِي (O ye devoid of sight)
• أصمّ باطنی / كر حقيقی (Inward deaf one / Real deaf one)
• رَمَد أوْهَام (Ophthalmia/Sickness of vain imaginings)
• بَرَهُوت (Hellish pit/Abode of foul air)
• هذيانات وهميّه نفسيّه (Illusory, self-generated ravings/delusions)

Terms of Baseness, Wretchedness, and Extremism:

• مُغَلِّين / مُغِلّ (Extremists/Exaggerators)
• أَرَاذِل / أراذِلُنا (Vile/Base ones / Our lowest people)
• رَذِيلَه نُفُوس (Base/Vile souls)
• أَرْذَل وُجُود (Vile of existence/creation)
• أَقْبَح (Ugliest)
• أَشْقِيَاء / شَقِیّ (Wretched/Miserable ones)
• خَائِب (Failing one)
• خَاسِر / الأخْسَرين (Losing one / The most losing)
• نُفُوس پژمرده محرومه (Withered, deprived souls)
• أُجَاج مِلح (Saltish/Bitter water)
• مَرْدُود (Rejected/Reprobate)
• أسفل السّافلين (Lowest of the low/Lowest abyss)
• نِيرَان أَسْفَل (Lowest fires/Hell)
• خُسراناً لكم (Loss/Woe unto you)
• ناراً عليكم (Fire upon you)
• يَلْعَنُهُ كلُّ الذّرّات (Whom every atom curses)

Animalistic and Idol-Related Metaphors:

• شَيْطَان / شَيَاطِين (Satan / Satans)
• مظاهر خنّاس (Manifestations of the Lurking Whisperer/Satan)
• عِجْل / عِجْلٌ جَسَدٌ لَهُ خُوَار (Calf / Calf, a body having a lowing sound/Idol)
• تعبدون البقر (You worship the cattle/oxen)
• جِبْت (Idol/Magic)
• الطَّاغُوت (Tyranny/Idol)
• ذِئَاب / ذِئَابِ النّفس و الهوی (Wolves / Wolves of self and passion)
• طُيُور ظُلْمَانِی (Dark/Obscurantist birds)
• زاغ ارض جرزه (Crow of the barren land)
• طَنِين ذُباب (Buzzing of a fly)
• كَلْب (Dog)
• حَمِير (Asses/Donkeys)
• شِرذِمَة الخنازير (Band of swine)
• جُعَل (Dung beetle)
• حِمارِ يَحمِلُ أسفاراً (Ass carrying books)
• خدع نسناسيّه (Deceits of the Nanâs/ape-like creatures)

Contemptuous Phrases:

• صِبْيَان كَلِمَات / مِثْل كَلِمَات صِبْيَان (Words of children)
• رَنُود (Rascals/Rogues)
• شَبَح (Spectre/Phantom)
• أظلال (Shadows)
• نُباحِ هؤلاء و قُِباعِهِم (Barking/Snarling of these ones)
• عَاصِی (Rebellious one)
• بَاطِل (False/Vain thing)
• مُغْرُور دارالغرور (Arrogant one of the abode of delusion)

https://oceanoflights.org/bahaullah-st-016-fa/

https://oceanoflights.org/file/autogenerated/bahaullah-st-016_fa.pdf

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