The wrongdoings of Shoghi Effendi

• Authoritarian Rule: Shoghi Effendi established a leadership style based on "complete conformity, total obedience and unswerving loyalty", acting as the "sole prosecutor, sole judge and one man jury" over both the community and his own family.
• Systematic Expulsion of Family: He expelled and shunned almost his entire immediate family, including his parents, brothers, sisters, aunts (the four daughters of 'Abdu'l-Bahá), and cousins, an act described as "contrary to the Spirit and principles of Bahaism".
• Acts of Physical Violence: He was noted for a "hot temper"; in one instance, he ordered his henchman to beat his brother Hossein in a courtyard, and in another, he struck his cousin Qudsi Onsi with a walking stick for eating a sandwich during a mandated fast while hiking.
• Interference in Marriages: He disregarded the Master’s wish for him to marry his cousin Maryam Shahid and instead attempted to arrange or forbid the marriages of his siblings and cousins based on his own approval. He even threatened that no Baha'is would attend his aunt's funeral if her son proceeded with a marriage he disliked.
• Ostracization of His Parents: He forced his parents, Zia Khanum and Mirza Hadi, into secluded isolation at a small home on Mount Carmel, where they lived in "sadness and desolation" after being shunned by the community they had served.
• Contradicting ‘Abdu’l-Bahá’s Forgiveness: While 'Abdu'l-Bahá forgave and welcomed descendants of those who opposed the Faith, Shoghi Effendi maintained a strict policy of shunning even the children of relatives, allegedly stating that "covenant breaking is transmitted through the mother’s milk".
• Ending the Guardianship Line: By marrying Mary Maxwell (Ruhiyyih Khanum), who was medically unable to bear children, Shoghi Effendi failed to produce an heir, which resulted in the termination of the line of Guardianship specified in the Will of 'Abdu'l-Bahá.
• Restricting the Primary Duty of Teaching: He forbade relatives from teaching or preaching the Cause, despite 'Abdu'l-Bahá’s Will explicitly stating that "if anyone or any assembly forbids [preaching], they must not be obeyed" as preaching is an essential duty.
• Use of Harsh and Libelous Language: He sent cables to the Baha'i world using vitriolic language, labeling his own relatives as "treacherous," "faithless," and "enemies of the Faith," which family members assert were based on hearsay rather than factual evidence.
• Enforcing Blind Obedience: He prioritized "blind, unquestioning obedience" over faith, contradicting the principle that belief and independent investigation of truth should come first.

(https://www.abdulbahasfamily.org)

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The Babis took up arms

Algar sees the Babi movement as a heresy of Shi‘i origin that sought to overthrow orthodoxy by force. He maintains that the Babi rebellion began in the summer of 1848, when Mulla Husayn-i-Bushrw’i, the Bab’s most renowned disciple, marched toward Mazandaran at the head of a band of Babis. MacEoin has proposed the view that “between 1847 and 1850, following the Bab’s announcement that he himself was the Qa’im, his followers took up arms to begin the last crusade or share in the messianic woes in the hope of hastening the final restitution of things.”

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

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Mirza Yahya poisoning Baha'u'llah and Dr. Shíshmán sacrificing his life for Baha'u'llah

Desperate designs to poison Bahá’u’lláh and His companions, and thereby reanimate his own defunct leadership, began, approximately a year after their arrival in Adrianople, to agitate his mind. Well aware of the erudition of his half-brother, Áqáy-i-Kalím, in matters pertaining to medicine, he, under various pretexts, sought enlightenment from him regarding the effects of certain herbs and poisons, and then began, contrary to his wont, to invite Bahá’u’lláh to his home, where, one day, having smeared His tea-cup with a substance he had concocted, he succeeded in poisoning Him sufficiently to produce a serious illness which lasted no less than a month, and which was accompanied by severe pains and high fever, the aftermath of which left Bahá’u’lláh with a shaking hand till the end of His life. So grave was His condition that a foreign doctor, named Shíshmán, was called in to attend Him. The doctor was so appalled by His livid hue that he deemed His case hopeless, and, after having fallen at His feet, retired from His presence without prescribing a remedy. A few days later that doctor fell ill and died. Prior to his death Bahá’u’lláh had intimated that doctor Shíshmán had sacrificed his life for Him. To Mírzá Áqá Ján, sent by Bahá’u’lláh to visit him, the doctor had stated that God had answered his prayers, and that after his death a certain Dr. Chúpán, whom he knew to be reliable, should, whenever necessary, be called in his stead.

On another occasion this same Mírzá Yaḥyá had, according to the testimony of one of his wives, who had temporarily deserted him and revealed the details of the above-mentioned act, poisoned the well which provided water for the family and companions of Bahá’u’lláh, in consequence of which the exiles manifested strange symptoms of illness. He even had, gradually and with great circumspection, disclosed to one of the companions, Ustád Muḥammad-‘Alíy-i-Salmání, the barber, on whom he had lavished great marks of favor, his wish that he, on some propitious occasion, when attending Bahá’u’lláh in His bath, should assassinate Him. “So enraged was Ustád Muḥammad-‘Alí,” Áqáy-i-Kalím, recounting this episode to Nabíl in Adrianople, has stated, “when apprized of this proposition, that he felt a strong desire to kill Mírzá Yaḥyá on the spot, and would have done so but for his fear of Bahá’u’lláh’s displeasure.

(Shoghi Effendi in God Passes By)

https://www.bahai.org/library/authoritative-texts/shoghi-effendi/god-passes-by/12#972283719

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Azal poisoned Baha'u'llah with mercury chloride

Jealousy on the part of Azal, intensified by his lust for leadership, grew pejoratively deeper over the course of the Edirne period. As evidence of this, Baha’u’llah apostrophizes ‘you’ who ‘resolved to shed His [Baha’u’llah’s] blood’ (par. 26). This clearly refers to Baha’u’llah’s half-brother and arch-rival, Mīrzā Yaḥyā (‘Azal’), who poisoned Baha’u’llah, ‘probably’ with ‘sublimate of mercury’ (mercury chloride).

Then, failing that, Azal tried to persuade Baha’u’llah’s personal attendant and barber, Ustād Muḥammad-‘Alī Salmānī, to slit Baha’u’llah’s throat.

(Baha’u’llah’s Paradise of Justice: Commentary and Translation, Christopher Buck - Independent Scholar, Pittsburgh, Adib Masumian - Austin)

https://www.researchgate.net/publication/322466992_Baha%27u%27llah%27s_Paradise_of_Justice_Commentary_and_Translation

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Baha'i administration defends its image at the expense of justice

Dr. Hossain Danesh a former secretary of the NSA of Canada lost his psychiatry license after multiple sexual abuse allegations. Instead of being decisively removed or publicly condemned within the Baha'i community he was given a prominent role at Landegg University and later supported in returning back to Canada to conduct seminars, on topics like "Healthy Marriage and Family Life."!

In another case a young Baha'i girl accused her father (then chair of an NSA) of sexual abuse. Rather than prioritizing the victim, the institutions allegedly focused on protecting their reputation. Baha'i administration defends its image and its important people even at the expense of justice and victims.

See: 

https://web.archive.org/web/20170823184205/http://bahairants.com/hossain-danesh-heavily-promoted-by-nsa-1048.html

https://www.oocities.org/shirinstory/bacquet.html

https://bahaitheway.blogspot.com/2008_08_01_archive.html

https://archive.org/details/bahai-scandals

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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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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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Abdul Baha beat Mírzá Áqá Ján as much as he could endure to such an extent that he became bedridden.

Mírzá Áqá Ján
Friday, 4 Jaddí 1298 [26 December 1919], Haifa

One of those in attendance inquired about the Tablets revealed in the tongue of Mírzá Áqá Ján. 'Abdu'l-Bahá responded:

All of those Tablets were revealed by the lips of the Blessed Beauty. During the final blessed days [of Bahá'u'lláh], one of the friends asked [the same question] of Mírzá Áqá Ján, but did not receive an affirmative response. For this reason, a number of the friends rose against him. This took place during the period of illness of the Blessed Person. I realized that the friends were divided into two camps. One group was led by Nabíl Zarandí, and the other was led by the wife of Mírzá Siyyid 'Alí Afnán, and they were bitterly fighting each other. I sternly admonished them, saying, "Have you no shame for creating two factions at this time of His blessed illness?" I dispersed them all.

Then the mother of Mírzá Muhammad-'Alí came and said, "Mírzá Áqá Ján has become presumptuous before His Blessed Person and has said, 'I have labored more for You than His Holiness the Exalted One [the Báb], and You do not appreciate my labors.' The Blessed Beauty has become deeply grieved."

I went into Mírzá Áqá Ján's room and said, "How wretched and ignorant you are!" I beat him as much as he could endure to such an extent that he became bedridden.

Then three times I went into the Sacred Presence [of Bahá'u'lláh] to intercede [on behalf of Mírzá Áqá Ján] and threw Myself at His blessed feet. He said, "Rise!"

Then the Ascension occurred and he [Mírzá Áqá Ján] was residing in My home. I left him to his own self.

At last, he wrote in his own hand to Iran, "Whatever I have written in Tablets are utterances of the Blessed Beauty."

One of the friends inquired, "What was the wisdom of revealing verses through the tongue of Mírzá Áqá Ján? It was possible that on his own accord, he would have written things to various places that were untrue and would have caused differences." 'Abdu'l-Bahá stated:

In those days, the practice was that whenever someone wanted to send a letter to Iran, he would bring that writing to the presence [of Bahá'u'lláh], and after it was considered he would send it.

At first, Mírzá Áqá Ján harbored deep animosity towards Mírzá Muhammad-'Alí. Gradually, however, they became friends. He would put his writings in a cooking pot and on the pretext of buying cheese would go out and mail them, thinking that I did not know what he was doing. When he returned, he would bring the cheese he had bought and show it to Me.

Some time passed. One day he came and said, "I want to leave Your house." Since I was not happy with his conduct, I said, "Fí aminu'lláh." He went and became friends with the illustrious personages [i.e. Covenant-breakers].

For a while, he was engaged in confusing thoughts. Afterwards, he threw burial shrouds over his neck and raised the standard of meekness. However, he noticed that I was not paying him any attention.

At last, one day I was at a carpentry shop. He came and said, "The Covenant-breakers say that they are able to prevent You from building the Shrine of the Exalted One [the Báb]. However, I told them that You will succeed in building the Shrine since it is mentioned in the stories of prophets that "The Branch of God shall build the House of the Lord." I said nothing.

A while later he left and chose seclusion. He would say that he had written a letter of repentance and sent it to Mírzá Siyyid 'Alí [Afnán], so that after his death it would be given to Me. After his death, I asked for the letter, but they said, "He has not given us anything."

Tonight, the blessed utterances were most moving. At the end, He turned to Hájí Siyyid 'Alí [Afnán] who had previously been with the Covenant-breakers and asked, "I adjure you to the Blessed Beauty! Was what I said not exactly how it happened?" He said, "Yes, it was the exact occurrence."

(With Abdu'l-Bahá: The Diary of Mirza 'Isa Khan Isfahani, Translated by Ahang Rabbani, published in Witnesses to Babi and Bahá'í History, vol. 11, 2008-03)

https://bahai-library.com/isfahani_rabbani_with_abdul-baha

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

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

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

Also this.

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

Shoghi Effendi, Lights of Guidance, p. 227

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Shoghi Effendi did not translate that part in the Gleanings

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

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

Original Persian:

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

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

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

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

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

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He should ask his mother why he is this way.

When it comes to those who deny his (Baha's) claims. It’s just that the House isn’t keen to translate those bits of his letters. One of many passages:

تالله الحق من ينكر هذا الفضل الظاهر الباهر المتعالي المنير ينبغي له بان يسئل من امه حاله فسوف يرجع الی اسفل الجحیم

By God, the Truth! One who denies this luminous, exalted, dazzling, evident grace should ask his mother why he is this way. He will return to the nethermost fire. (Ma’idih, 4:355)

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Hamid Dabashi employs the qualifier “militant” nine times to refer to Ṭáhirih and her companions.

...in the span of twenty-seven pages, Hamid Dabashi employs the qualifier “militant” nine times to refer to Ṭáhirih and her companions. Hamid Dabashi, Shi’ism: A Religion of Protest (Cambridge: The Belknap Press of Harvard University Press, 2011), 170–97.

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

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Donkey

One night while at Bahji, Victoria was in the gardens enjoying the moonlight on the Shrine, when two men came toward her. One she recognized as Mirza Muhammad-‘Ali, the Arch-breaker of Baha'u'llah’s Covenant. For a moment they looked at each other, then Mirza Muhammad-‘Ali asked, ‘Who are you, and what do you want?’ She replied that she was staying there that night and, after a silent pause, the men walked away. The next day, Victoria wrote about the ‘Nakazeen Donkey’. ‘The pilgrims were going to a Druse village, but there weren't enough donkeys to carry everyone. Munavvar Khanum said that they would have to borrow one from the Covenant-breakers, the ‘Nakazeen’. All the pilgrims exclaimed that they would not ride a nacazin donkey, they would rather not go.

(Shoghi Effendi Through the Pilgrim’s Eye, Vol. 1 by Earl Redman)

Abdul-Baha, had a donkey upon which he was accustomed to ride about the town daily upon his philanthropic missions. An American woman who was his guest at one time was terribly annoyed at the nightly braying of this creature, which she declared prevented her from sleeping, but when she discovered that it was the donkey upon which Abdul-Baha visited the sick, its braying suddenly assumed a musical character, and no longer disturbed her.

(Star of the West, Volume 8 - Issue 1)

When ‘Abdu’l-Baha was in Chicago in 1912, He gave a talk to four maid-servants of the Faith, warning them of Violators of the Covenant in that city. At its conclusion one of them questioned: “‘Abdu’l-Baha, how shall we know a Violator?” ‘Abdu’l-Baha asked, in reply, if she would know a donkey if she were to see one.

(World Order, The Baha'i Magazine, Volume 8 - Issue 9, Dec. 1942)

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Demolition of the house of the Covenant-breakers

DEMOLITION OF THE HOUSE OF THE COVENANT-BREAKERS

On the right is the roof of the Tomb of Bahá’u’lláh, the Holiest Spot in the Bahá’í world. The upper story of the Mansion where He passed away is seen on the left.

This building was demolished under the supervision of the Hands of the Cause in December 1957. Shoghi Effendi had planned to supervise this long-anticipated work personally.

PURIFICATION OF THE HARAM-I-AQDAS

Along these two walls of the Mansion of Bahá’u’lláh at Bahjí were situated buildings formerly occupied by enemies of the Faith. Above: Star design in garden created by Shoghi Effendi. Below: Extension of the garden to meet northern wall of Mansion.

VIEW FROM THE BALCONY OF THE MANSION OF BAHA’U’LLAH, BAHJI

Photograph shows completion of Shoghi Effendi’s plan, carried out after his passing - upper right hand path is third terrace.

Extension of the original garden in area occupied by house of enemies which was demolished.

(The Bahá’í World, Volume 13)

https://bahai.works/Bahá’í_World/Volume_13/Aims_and_Purposes_of_the_Bahá’í_Faith

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