Shoghi Effendi & Abdul Baha used to drink wine!

Sobhi, who served as a scribe for ‘Abdu’l-Bahá before leaving the Bahá’í Faith, provides the following details:

He states that he was personally acquainted with Shoghi Effendi and was aware of the weaknesses of ‘Abdu’l-Bahá’s family members,. He specifically recounts an incident involving Shoghi Effendi and Dr. Zia Baghdadi. Sobhi describes a time when they were together making jokes typical of young men. He claims that after briefly leaving the room and returning, he witnessed them drinking wine. When Sobhi questioned Dr. Baghdadi about what they were doing, he reports that Shoghi Effendi turned to him and said, "If you want some too, come and drink".

(The Memoirs of Fadlullah Mohtadi Sobhi)

https://archive.org/details/payam-i-pedar-sobhi/payam%20i%20pedar%20sobhi/

For instance, I frequently encountered Haj Mirza Haydar-Ali, their great ninety-year-old missionary, and the sons-in-law of Abbas Effendi in a state of intoxication at the Haifa gathering. I used to wonder if perhaps they were drinking as a sin, contrary to the will of Abdul-Baha.

That was until I fell ill in the Haifa guest house. When my weakness was reported to Varaqiyyi-ulya (the daughter of Baha'u'llah), she sent me a bottle of 'medicine' with a message saying: 'This medicine is strengthening and beneficial; it is exactly the same medicine that His Holiness Abdul-Baha used to partake of.' When I opened it, I saw it was wine. I did not know whether the Lady considered me so foolish and uninformed, or if she sent it knowingly.

At that moment, I understood the intoxication of the sons-in-law, and I also confirmed the statement of Zill-os-Soltan, who had said: 'One night in Paris, I shared a cup (drank) with Abbas Effendi.'"

(Abdul Husayn Ayati 'Avarih', Kashf al-Ḥiyal, Vol. 1)

https://archive.org/details/kashful-heel-part-3/Kashful%20Heel%20-%20Part%201/

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Baha'i Temple on Mount Carmel

"Design for the Mashriqu'l-Adhkár (Bahai Temple) on Mount Carmel prepared according to the instruction of Abdul Baha , during the Guardianship of the first guardian Shoghi Effendi “Preliminary steps taken in preparation of final design for the Mashriqu'l-Adhkár on Mount Carmel by President of the International Bahá'í Council, specifically appointed by `Abdu'l-Bahá to be its architect.”

(Shoghi Effendi, [Cablegram, April 25, 1951] Messages to the Bahá'í World -1950-1957, p. 12)

“eighteen plots, a twenty-two thousand square meter area, have been added to the International Bahá’í endowments on the slopes of Carmel. Government survey concluded paving the way for the acquisition of over one hundred forty thousand square meters of property in the precincts of the Most Holy Tomb at Bahjí. The design for the Mashriqu’l-Adhkár on Carmel, conceived by the President of the International Bahá’í Council, completed.”

(Shoghi Cablegram, April 23, 1952, Messages to the Bahá’í World: 1950–1957, p26)

This is what the Heterodox Bahá'í leaders on Mt Carmel did:

"The raising of the obelisk, marking the site of the future Mashriqu'l-Adhkár on Mount Carmel, completes a project initiated by the beloved Guardian."

(Messages from the Universal House of Justice 1968-1973, p. 119)

Instead of building the Mashriqu'l-Adhkár and despite several warnings, the Heterodox Bahá'í leaders on Mt. Carmel are continuing their plan to disturb and remove the physical remains of Abdu’l Baha from the existing shrine in a sacred place adjoining the holy shrine of the Bab and move to another place which its construction site caught on fire on 8 April 2022 but they did not wake up.

I hope those who call themselves Baha’i investigate the truth and do not blindly imitate what they are telling them.

https://old.reddit.com/r/orthodoxbahai/comments/1pp6b9j/last_warning/

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How Baha'u'llah saved Mishkín-Qalam?!

9. When the Ottoman government banished Bahá’u’lláh and His companions to ‘Akká, several of the believers, including Mishkín-Qalam, were exiled together with Azal to Cyprus. This group was greatly distressed and constantly longed to go to ‘Akká and to be released from Cyprus. During this period, Azal was in continual correspondence with various places, and he would place some of his papers and letters in a basket. He fixed a nail into the ceiling and, using a rope and pulley, suspended the basket containing his papers and writings from the ceiling of the room.

By chance, that year there had been no rain in Cyprus for a long time, and everyone—especially the farmers—was troubled. Whenever Jináb-i Mishkín-Qalam went out of the house and encountered ordinary people, he would say that the reason rain was not falling was that Azal was practicing sorcery and magic, and that he had hung all the papers of his magic and spells in a basket from the ceiling of the room. Gradually this rumor spread through the town, and people passed it from mouth to mouth. After some time, everyone came to believe that the cause of the drought was the sorcery and magic that Azal was performing.

One day they decided that, in Azal’s absence, they would go to his house, find the basket, and burn whatever was inside—and they did exactly that. That night, when Mishkín-Qalam returned home and learned of what had happened, he cast himself at the threshold and began to weep and lament, crying out: “O Bahá’u’lláh, what have I done… If it does not rain tomorrow, my situation will be ruined.” For a long time he remained in supplication and bitter weeping, and with a sorrowful heart he implored Bahá’u’lláh to send rain. Toward dawn he fell asleep, and early in the morning he was awakened by noise and commotion. He saw that a heavy downpour had begun, and, overjoyed, he danced out of the room… and the people’s affection for him increased. As a result of this incident, he and several others were able to leave the island of Cyprus and were delivered.

(Ruzgār-i Mahbūb (The Beloved’s Times), Compiled by Fouad Peymání Zavareh, page 7)

https://bahai-library.com/bahailib/1735.pdf

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son of adultery

And You know, O My Beloved, that for the sake of God I desired authorization, since patience, on account of My love for the unveiled beauty of God, had departed from Me. And You know that a son of adultery [Mirza Yahya, or Siyyid Muhammad Isfahani] willfully desired to shed My blood.

The Tablet of All Food And the Nature of Reality by Karl Weaver, 2016)

https://bahai-library.com/weaver_tablet_food_reality

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Morals of some Babis had deteriorated to an alarming degree.

The Bab and most of the leaders of His Faith had been martyred, and the remaining disciples were a dispirited lot. Morals among some of them had deteriorated to an alarming degree.

(The Tablet of All Food And the Nature of Reality by Karl Weaver, 2016)

https://bahai-library.com/weaver_tablet_food_reality

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Quddus was a Qiblih and Kabih for the Babis

Turning to Quddús

It is reported that on more than one occasion and as a sign of reverence, the companions would turn to Quddús as a Qiblih (Arabic Qibla) when they said their obligatory prayers:

One day they decided to determine the total number of companions. It was four hundred and forty-four individuals. During the festivities of Qurbán [F November VG5G], and Ghadı́r [VJ November]. as per the specific instruction of his eminence the Báb [Mullá Ḥusayn], all companions gathered for the mass prayer. Then, a sermon from his writings [Quddús] was read. A Tablet of Visitation was read by the honourable Mı́rzá Muḥammad-Báqir, the junior. His holiness Quddús commanded that the night prayer is obligatory, which needs to be observed. All the companions performed the nafl prayer [supererogatory prayer].

In days to follow, a number of imáms (prayer leaders) were determined to lead the congregation in congregational prayer. The companions formed two lines of prayer behind them and to follow them in prayers. Ḥájı́ Mı́rzá Ḥasan, Jináb-i-Mullá Muḥammad-Ṣádiq, Mı́rzá Muḥammad Mahalátı́ and Mullá Zaynu’l-’Abidı́n Miyámaı́ were appointed imáms. While we were standing together in rows to offer prayers in congregation [facing the prayer leaders who in turn would be looking toward Mecca, the Islamic point of direction for prayers], Mı́rzá Amı́n instead turned towards his holiness [Quddús]. Mullá Jalı́l also turned towards Quddús in prayer…

Circumabulating his chamber

The believers used to circumambulate around the abode of Quddús: On the night of the festival of Qurbán, Mullá Ḥusayn circumambulated the house that was the residence of His Holiness Quddús. Other believers in obedience to the Bábu’l-Báb (Mullá Ḥusayn) also circumambulated the house of Quddús. This respect was repeated every night, and each night Mullá Ḥusayn circumambulated around the house of Quddús. Each time that Quddús appeared out of his residence or rode his horse, Mullá Ḥusayn circumambulated his Holiness [Quddús].

(Quddús - The First in Rank by Boris Handal)

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

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Mirza Yahya pretended to be the re-incarnation of Quddús, claimed prophethood

It is in Adrianople that Mı́rzá Yaḥyá, Bahá’u’lláh’s half-brother and the one who pretended to be the re-incarnation of Quddús, openly unleashed his rebellion against Bahá’u’lláh after years of covert work sowing discord among the community of Bábı́s—now Bahá’ı́s. Mı́rzá Yaḥyá also claimed the station of prophethood and to be the successor of the Báb. He was summoned to appear in a mosque and to raise his allegations in front of Bahá’u’lláh in public, but he failed to appear. As a result of his rebellion and claims, Bahá’u’lláh severed all ties and communication with this impostor and moved His residence to another location in Adrianople.

(Quddús - The First in Rank by Boris Handal)

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

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Mírzá Ja‘far will come alive

Mírzá Ja‘far was patient and long-suffering, a faithful attendant at the Holy Threshold. He was a servant to all the friends, working day and night. A quiet man, sparing of speech, in all things relying entirely upon God. He continued to serve in Adrianople until the banishment to ‘Akká was brought about and he too was made a prisoner. He was grateful for this, continually offering thanks, and saying, “Praise be to God! I am in the fully-laden Ark!”

The Prison was a garden of roses to him, and his narrow cell a wide and fragrant place. At the time when we were in the barracks he fell dangerously ill and was confined to his bed. He suffered many complications, until finally the doctor gave him up and would visit him no more. Then the sick man breathed his last. Mírzá Áqá Ján ran to Bahá’u’lláh, with word of the death. Not only had the patient ceased to breathe, but his body was already going limp. His family were gathered about him, mourning him, shedding bitter tears. The Blessed Beauty said, “Go; chant the prayer of Yá Sháfí—O Thou, the Healer—and Mírzá Ja‘far will come alive. Very rapidly, he will be as well as ever.” I reached his bedside. His body was cold and all the signs of death were present. Slowly, he began to stir; soon he could move his limbs, and before an hour had passed he lifted his head, sat up, and proceeded to laugh and tell jokes.

He lived for a long time after that, occupied as ever with serving the friends. This giving service was a point of pride with him: to all, he was a servant. He was always modest and humble, calling God to mind, and to the highest degree full of hope and faith. Finally, while in the Most Great Prison, he abandoned this earthly life and winged his way to the life beyond.

Greetings and praise be unto him; upon him be the glory of the All-Glorious, and the favoring glances of the Lord. His luminous grave is in ‘Akká.

(Memorials Of The Faithful by ‘Abdu’l‑Bahá, Translated from the original Persian text and annotated by Marzieh Gail)

https://www.bahai.org/library/authoritative-texts/abdul-baha/memorials-faithful/5#615094144

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How did Shoghi Effendi obtain the Mansion of Bahji from the Covenant-breakers?

This is how Ruhiyyih Khanum starts her summary of the steps which Shoghi Effendi took to accomplish this goal:

...From the time Bahá'u'lláh passed away in 1892 until 1929 Muhammad 'Ali and his relatives [who were Covenant-breakers] had been in possession of this home ... which had been purchased for Bahá'u'lláh towards the end of His life. This Mansion was now falling into a serious and pitiful state of disrepair, stained, rain-worn its roof caving in, its once lovely rooms abandoned or used as store rooms. (pp. 231)

The Covenant-breakers demanded of Shoghi Effendi that he repair the building, but the Guardian told them he would not go ahead with repairs until they moved out of the building. Ruhiyyih Khanum tells the rest of the story:

...Eventually it seems the situation of the Mansion reached a point where the Covenant-breakers had no alternative and were forced to comply with Shoghi Effendi's demand. On 27 November 1929, the day before the eighth anniversary of 'Abdu'l-Bahá's passing, Shoghi Effendi cabled a relative: ...Qasr evacuated. Restoration commenced, and on 5 December he wrote to one of the friends: ...the Mansion of Bahá'u'lláh, occupied for about 40 years by Muhammad 'Ali and his followers, has at last been evacuated and the enclosed photograph will indicate in what a state they have left it! Restorative work has commenced and the pilgrims are already visiting the room where Bahá'u'lláh passed away and where He passed the most peaceful and happiest days of His. life. Two years later the work was completed. Shoghi Effendi had had the building renovated and refurbished in all its original beauty...

...I remember how, in spite of the fact that Shoghi Effendi had possession of the Mansion, he was constantly irked, until the very end of his life, by the fact that Covenant-breakers still occupied the adjacent house. (pp 232)

(Our Beloved Guardian: An Introduction to the Life and Work of Shoghi Effendi by Lowell Johnson)

https://bahai-library.com/johnson_beloved_guardian

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'Abdu’l-Bahá used to drink castor oil to clear his bowels.

'Abdu’l-Bahá used to drink castor oil to relieve constipation. This detail appears in the original Persian edition of the book but was left untranslated by Ahang Rabbani in the English version.

Go to page 113 of the translation here,

https://bahai-library.com/rabbani_reminiscences_khalil_shahidi

Check Footnote No. 131

It says:

A small paragraph pertaining to the private life of ‘Abdu’l-Bahá is left untranslated.

In the original Persian edition the omitted paragraph states:

حضرت عبدالبهاء گاهی اوقات محض تخلیه ی از فضول و اعتدال مزاج، فقط روغن کرچک را اختیار می فرمودند با پرهیز.

Which means,

'Abdu’l-Bahá would sometimes take only castor oil, along with dietary restraint, to relieve constipation and keep his body in balance.

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Some of the most prominent instances of violence by the Babis

Some of the most prominent instances of violence by the Bábís include:

• Rescue Operations: In Mashhad, Bábís launched a violent rescue of a detained companion named Ḥasan, which resulted in the death of several government guards.
• The Clash at Bárfurúsh: Upon entering Bárfurúsh (modern Babol), the Bábís were attacked by a fanatical mob. In a famous display of strength, Mullá Ḥusayn cleaved an attacker, his musket, and a tree in half with a single sword stroke! Later, Bábís charged out of a caravanserai to repel besiegers, resulting in more fatalities among the attackers.
• Military Sorties at Shaykh Ṭabarsí:
  • In the first major battle, Bábís "mistakenly" attacked the village of Qáḍı́-Kalá, destroying houses and "accidentally" killing the mother of a tribal leader.
  • In December 1848, a small band of Bábís surprised the regional army at dawn, killing 430 soldiers, including the commander.
  • In January 1849, during a night raid on the royal camp at Vás-Kas, Bábís killed three royal princes and roughly 70 soldiers.
• Retaliatory Acts: Following reports that the royalist army had decapitated and burned Bábí corpses, the Bábís beheaded slain Muslim soldiers and impaled their heads on pikes around the fort's ramparts as a deterrent.
• Individual Acts of Resistance: During the final executions, a prisoner named Mı́rzá Muḥammad-Báqir-i-Qá’inı́ broke his bonds, snatched a sword from an executioner, and killed him on the spot before being shot by soldiers.

(Quddús - The First in Rank by Boris Handal)

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

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Monib married into the Al-Husseini family, which got him expelled as a Covenant-breaker.

Jamal Husseini was a relative of the Mufti of Jerusalem, an ardent enemy of the Faith. Monib was, I believe, one of the Guardian's cousins, and a grandchild of the Master, who had married into the Al-Husseini family, which got him expelled as a Covenant-breaker. Brent [Poirier]

"On the 23rd, the day after the battle for Haifa, Dr. Weinshall [the Guardian's lawyer] phoned me and asked how we were? I said we were all well and keeping at home. He said 'I hope you are not leaving?' I said of course not, we have no intention of leaving, why should we leave? He said no reason on earth, he was glad to hear it. Then I said, we know the Jews and the Jews know us, we have nothing to fear from them. He said that was certainly true and that all had the greatest respect for us. He also asked if any of our servants were leaving and I said no, of course not. Then after a little mutual exchange of thought on how foolish the mass exodus of the Arabs was he asked me to give his very kindest regards to Shoghi Effendi. When the Guardian heard this he told me to go and thank him and tell him he felt he wanted him to know something for his own information and then I told him all about Monib's marriage to Jamal Husseini's daughter, etc. He was very surprised and wrote down his and Hassan's name." (Ruhiyyih Khanum, The Priceless Pearl, p. 169)

https://groups.io/g/Bahai/topic/excerpt_from_ruhiyyih/49500437

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Shirkat-i Umana affair

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

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

For more details check:

https://historydocuments.ir/?page=post&id=3077

https://bahaism.blogspot.com/2025/12/what-happened-to-shoghi-effendis-vast.html

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Baha'u'llah had a total of four wives

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

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

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

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

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

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

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

Also here,

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

https://bahai-library.com/pdf/j/johnson_transformations_evolution_bahai.pdf

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

https://archive.org/details/TheReligionOfTheBayanAndTheClaimsOfTheBahais

Some discussion here,
https://www.reddit.com/r/exbahai/comments/1gvx6th/help_further_sources_on_the_topic_of_bahaullahs/

Sobhi and Avarih have also mentioned Jamaliyyih in their books.

Result of multiple marriages:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

https://archive.org/details/nicolas-qui-est-le-successeur-du-bab-1933

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Hernia and dysentery.

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

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

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

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

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

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

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

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

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

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

(The Master in 'Akka by Myron H Phelps)

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

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

(Pilgrim's Notes - Saichiro Fujita, 1919)

https://bahai-library.com/fujita_pilgrims_notes

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

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

https://archive.org/details/TheReligionOfTheBayanAndTheClaimsOfTheBahais

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

https://bayanic.com/lib/fwd/tanbih/Tanbih-FWD.html?id=tanbih
https://archive.org/details/tanbih-al-naimeen-a-babi-polemic-ocred

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

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

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

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

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

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

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

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

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

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

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

Designations of Disbelief and Immorality:

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

Spiritual Condemnation and Metaphorical Abuse:

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

Explicit Curses and Severe Warnings:

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

(Baha'u'llah, Lawh-i-Sarraj)

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

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

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

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

https://www.bahai.org/library/authoritative-texts/compilations/social-action/5#163186040

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"the Israeli War of Independence"

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Ruhiyyih Khanum and Ahmad Sohrab shares the stage in New York

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

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

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

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

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

Haifa, Palestine,

Sept. 22, 1920.

My dear spiritual daughter:

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

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

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

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

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

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

Yours in His Name,

MONEREH.

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

Haifa, Palestine, March 26, 1921.

Roohieh Khanum (Miss Sanderson).

My dear spiritual daughter:

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

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

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

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

Yours sincerely,

MONEREH.

(Star of the West)

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