Covenant-breakers were against the Jews

Virtually all the Covenant-breakers fled Haifa and Akka, joining forces with the Arab community in Lebanon and eventually becoming integrated into Islamic society.

(Shoghi Effendi Through the Pilgrim's Eye, Volume 1, Building the Administrative Order, 1922-1952 by Earl Redman)

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the Guardian not only deprived anyone who did not openly declare his Faith of his voting rights, but even indicated they were Covenant breakers.

"In Persia, even during the period of persecution, when life was in danger, and complete freedom offered to those who indicated they were Muslims and not Bahá’ís, the Guardian not only deprived anyone who did not openly declare his Faith of his voting rights, but even indicated they were Covenant breakers.

"Thus you will see that it is completely inconsistent for a Bahá’í under any circumstances whatsoever, to indicate they are anything but a Bahá’í, regardless of what the result may be."

(From a letter written on behalf of Shoghi Effendi to two believers, April 30, 1957)

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Baha'i community had become such an unhealthy place spiritually. -Steven Scholl

Steven Scholl, founding publisher of White Cloud Press, was threatened with being declared a covenant breaker for having published books without administrative approval. He chose to resign for the reasons in his quote below, from “Enemies Within : Conflict and Control in the Baha'i Community.” By Bacquet, Karen

“My wife is a Baha'i as are many of her family members,... The very real threat of being declared a Covenant breaker meant my wife had to face the decision of joining me as a heretic or divorcing me so that she could maintain her relationships with her family and other lifelong friends. Since [my wife] had no intention of divorcing me, the choices then extended out to her family. Her sister would not refuse to socialize with us so she would automatically be declared a covenant breaker along with her husband and children. Many of my close Baha'i friends would also be faced with the decision of maintaining friendships or joining me as a heretic. The whole thing is absurd and quite medieval. But it does raise the issue which you point out so well; how anyone would want to belong to a group which is willing to act this way and be so cruel is beyond me. That is why I voluntarily left the religion. Not in order to escape punishment but because the Baha'i community had become such an unhealthy place spiritually. I was terribly saddened that my spiritual home of 25 years had turned into a prison and nightmare.”

(Enemies Within: Conflict and Control in the Baha’i Community by Karen Bacquet. Published in Cultic Studies Journal - Psychological Manipulation and Society, Volume 18, 2001)

https://library.internationalculticstudies.org/24n77ga/2

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sixty percent of the international funds is used to assist the work of NSAs... and to defend the Cause against attacks in many parts of the world.

The vast increase in the financial resources of the Faith called for under the Plan has evoked a heartwarming response from the entire Bahá’í community. Not only the Bahá’í International Fund but the local, national and continental Funds of the Faith have been sacrificially supported. This practical proof of the love which the friends bear for the Faith has enabled all the work to go forward—the support of pioneers and travelling teachers, the raising of Mashriqu’l-Adhkárs and acquisition of Bahá’í properties, the purchase of Holy Places in the Cradle of the Faith and at the World Center, the development of educational institutions and all the multifarious activities of a vigorous, onward-marching, constructive world community. It is of interest that sixty percent of the international funds of the Faith is used to assist the work of National Spiritual Assemblies, to promote the teaching work and to defend the Cause against attacks in many parts of the world. Without such help from the Bahá’í world community many National Assemblies would be paralyzed in their efforts of expansion and deepening. The administration of Ḥuqúqu’lláh has been strengthened in preparation for its extension to other parts of the world. An International Deputization Fund was established at the World Center to assist pioneers and travelling teachers who were ready to serve but unable to provide their own expenses, and this Fund was later extended to the support of projects on national homefronts. Contribution to the Fund is a service which will never cease to be open to all believers; the growth of the Faith and the rise of its Administrative Order require an ever-increasing outpouring of our substance, commensurate in however small a measure with the bounty and liberality of the outpouring confirmations of Bahá’u’lláh.

(Messages from the Universal House of Justice, 1963-1986, Riḍván Message 1973)

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One of the covenant-breakers says: ‘Infallibility belonged to Baha'u'llah alone; no other person is infallible.’

One of them [Covenant-breakers] saith: ‘[Bahá’u’lláh] hath made us independent of aught else, and hath left no need unmet.’ The secret intent of such a statement is that there is no need for an appointed Centre. Another exclaimeth: ‘Infallibility belonged to [Bahá’u’lláh] alone; no other person is infallible.’ His inner motive is to assert that [‘Abdu’l-Bahá] is liable to error. Furthermore, they say that one who was regarded with favour, who was a believer or the recipient of a Tablet during the days of [Bahá’u’lláh], cannot possibly be cast out. Their true objective is to hint that were such a person to arise in opposition, or be so bold as to show enmity, no harm would result.... The whole purpose of these words is to violate the Covenant and Testament.

(The World of the Baha'i Faith, Edited by Robert H. Stockman, p. 417)

https://www.routledge.com/The-World-of-the-Bahai-Faith/Stockman/p/book/9781032186078

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To Muslims, Baha'is are cancer that must be cut out. Reminds me of the covenant-breakers who are cancer for the Baha'is

They [Baha'is] represent a cancer that must be cut out before it can infect the rest of the body.

[...]

Shi‘a Islam regards itself as a minority faith born of repression and injustice, yet sees nothing wrong in applying such standards, on the rare occasions when it has been in a position to do so, to minority faiths it views as dangerous.

(Bahá’í News, December 1982, Bahá’í Year 139, ‘The Bahá’ís of Iran’: A special report)

https://bahai.works/Bahá’í_News/Issue_621/Text

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Dr. Leland Jensen is the authentic establisher of the Baha'i Faith

As John the Baptist was the forerunner for Jesus the Christ, and as the Bab was the forerunner to Baha'u'llah, likewise, the forerunners for Dr. Leland Jensen were George Williams and the Morrisites. The Deer Lodge Valley was pioneered and settled specifically for his coming. This was so all the people of the world could be assured through this proof, that Dr. Leland Jensen is the authentic establisher of the Baha'i Faith, authorized to re-establish what the Covenant-breaking Hands threw out.

(Over The Wall Of Oppression by John Ardent and edited by R.J. Konczyk and J. Daniel)

https://archive.org/details/over-the-wall-of-oppression

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Events in the life of Shoghi Rabbani and Mary Maxwell from 1937 to 1945

Marriage to Mary Maxwell (1937)

Shoghi Effendi married Mary Maxwell (who was given the title Amatu'l-Bahá Rúḥíyyih Khánum) on March 25, 1937.

• The Ceremony: The marriage was a simple, private ceremony held in the room of the Greatest Holy Leaf, Bahíyyih Khánum.
• Significance: Shoghi Effendi described the union as a cementing of the "Union of East and West" and a reinforcement of the Institution of the Guardianship through direct association with the American believers.
• Privacy: The marriage was kept secret from the public and even from the local Bahá'ís until after it had taken place, to avoid the "trouble" that major events often stirred up among his enemies.

Excommunication of His Family (1941–1945)

• 1941–1942 (The Major Wave): A series of cablegrams sent between November 1941 and January 1942 announced the excommunication of the majority of 'Abdu'l-Bahá's descendants. This included:
  • His cousin Ruhi Effendi Afnan and his immediate family (November 1941).
  • His own younger sister, Mehr-Angiz Khánum (January 1, 1942).
• "Year of Disgrace" (1942): The year 1942 is referred to in the sources as a "year of disgrace" because Shoghi Effendi’s own parents were forced to publicly denounce and repudiate their daughter, Mehr-Angiz, following her excommunication. (Mirza Ahmad Sohrab in Abdul Baha's Grandson: Story of a Twentieth Century Excommunication)
• Total Isolation (1945): By 1945, the family of 'Abdu'l-Bahá, as well as Shoghi Effendi's own immediate family, had been "hopelessly lost to him." He described himself as having no one left but his wife, Rúḥíyyih Khánum, and her father, Sutherland Maxwell.

This period of purging was described by the Guardian as a necessary "process of purification" to protect the Administrative Order from the "virus" of violation and disloyalty within the Holy Family. (The Priceless Pearl by Rúḥíyyih Rabbani)

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Abdul Baha warned young Shoghi Effendi against drinking coffee in the homes of any of the Baha'is.

From his early years, Shoghi Effendi was introduced to the world of suffering and danger which his grandfather had inherited as the Centre of Bahá'u'lláh's Covenant...., the treachery of the Covenant-breakers in the Holy Land reached a point where the Master felt compelled to warn his young grandson against drinking coffee in the homes of any of the Bahá'ís in the fear that he would be poisoned. At the age of fifteen, however, Shoghi Effendi was forced to drink from the bitter cup of sorrow which the machinations of Covenant-breakers would continue to fill for the rest of his life.

(The Life of Shoghi Effendi by Helen Danesh, John Danesh, Amelia Danesh published in Studying the Writings of Shoghi Effendi ed. M. Bergsmo - Oxford: George Ronald, 1991)

https://bahai-library.com/danesh_life_shoghi_effendi

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she took the refreshments away, and ordered the arrogant man to leave her house... all who had adored him, abandoned him. What a miserable ending!

I know you only wanted to hear the story behind the Tablet of Ahmad and its recipient. Well, that was the main course. The menu will not be complete without saying a few words about Ahmad's glorious daughter, Khanum Gawhar. She was a very daring woman for her time and was blessed with a mirror-like pure heart. During the lifetime of Baha'u'llah there were some outstanding teachers who were almost worshipped by the believers. One of them, who had so many exalted tablets from Baha'u'llah, often went to Khanum Gawhar's house. She respected him to the point of cleaning his shoes. Such respect and adoration by the believers, together with the tablets from Baha'u'llah, went to the head of some of them who thought of assuming an independent rank in the Cause.

After the Ascension of Baha'u'llah, one day this teacher visited - Khanum Gawhar who, as usual, brought tea and sweets and stood at the door with folded arms in absolute humility. She noticed that the teacher was quite gloomy and bitter, so she asked for the reason. He said, "I must go to the Holy Land and see to the affairs of the Cause myself. The Faith is left in the hands of a young man." The last phrase was stated with indignation and pride. You like to know that when Baha'u'llah ascended, Abdu'l-Baha was forty-eight years old. Khanum Gawhar, contrary to the usual protocol, raised her voice and said, "Do you think Baha'u'llah did not know who to appoint after Himself?" With these words she took the refreshments away, and ordered the arrogant man to leave her house and never come back. She warned all of the neighboring Baha'i families about his attitude and cautioned them to wait until they hear from Abdu'l-Baha. It did not take too long before that man was cast out as a covenant-breaker, and all who had adored him, abandoned him. What a miserable ending!

(AHMAD, THE FLAME OF FIRE, A transcript of audio-cassette from series "WINDOWS TO THE PAST" by Darius K. Shahrokh, M.D.)

https://bahai-library.com/wttp/PDF/Ahmad%20-%20The%20Flame%20of%20Fire.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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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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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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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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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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Baha'u'llah declared all humanity purified and equal in the sight of God.

Though defensive jihad was sanctioned and anticipated in the writings of the Bab, it was hardly realized and is only dimly reflected in the Babi upheavals of the mid-1840s and later. The first thing that Baha’u’llah did in instituting his post-Babi, Baha’i religion in mid-1863, it may be recalled here, was to abolish militaristic jihad and declare all humanity purified and equal in the sight of God.

(The Báb and the Bábí Community of Iran, edited by Fereydun Vahman, Oneworld Academic, London, 2020)

https://bahai-library.com/vahman_bab_babi_community

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Yajuj and Majuj (Gog and Magog) according to Baha'u'llah

In the Bahá’í Faith, they also appear with the meaning of those who embody corruption. Among these references, in a metaphorical context, it is stated: “Ya’júj signifieth self and passion” (Bahá’u’lláh, quoted in Áthár-i-Qalam-i-A‘lá, vol. 7, p. 136) and “Ya’júj and Ma’júj, who are the two disbelieving souls” (Bahá’u’lláh, quoted in Má’idiy-i-Ásmání, vol. 4, p. 99), alluding to Mírzá Yaḥyá and Siyyid Muḥammad-i-Iṣfahání.

https://adibmasumian.com/translations/ab00009_excerpt_gog_magog/

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"cleansing" the haram by the expulsion of the family of Baha' Allah, demolishing and razing their houses.

The tomb of Baha' Allah as such was, as we have noted, designated as the qibla of the Baha'i world and is regarded by Baha'is as the most holy spot on earth. In this respect, its importance as a focus for pilgrimage far outweighs in the minds of most Baha'is that of the Shiraz and Baghdad houses. The area around the tomb itself is termed, in an echo of the sacred enclosure at Mecca, the haram, and considerable emphasis was placed by Shoghi Effendi on the ritual "cleansing" of this region by the expulsion from it of renegade members of the family of Baha' Allah, termed "Covenant-Breakers" (naqidun). In later years, the very houses in which these individuals had lived were demolished and their sites razed. The haram area has been widely landscaped, the shrine now standing at the centre of a vast circle of gardens, with paths converging on it. The original mansion of Bahji, in which Baha' Allah lived for some 20 years, stands to the side of the shrine proper.

(Rituals in Babism and Baha'ism by Denis MacEoin, London: British Academic Press, 1994)

https://bahai-library.com/maceoin_rituals_babism_bahaism

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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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In the Baha’i Faith, there is a clear tension between its universal message of unity and its dogmatic and theocratic institutional claims.

I. The Absolute Claim of the Baha’i Faith

The Baha’i Faith presents itself as a universal world religion, claiming to complete and fulfill all previous historical faiths.

Scope and Fulfillment

• Universal Scope: The claim is explicitly universal, envisioning the eventual inclusion of all humanity within the Baha’i system.

• Superseding Revelation: Baha’is regard Baha’u’llah as a new Manifestation of God with a revelation intended for the entire world. This revelation fulfills and supersedes all previous religious dispensations—Judaism, Christianity, Islam, Hinduism, Buddhism, and others—rendering their laws and rites no longer binding.

• Temporal Exclusivity: Baha’u’llah’s revelation inaugurates a new, all-encompassing cycle (the Baha’i Cycle). During the current thousand-year period, the Baha’i Faith is the sole divinely valid religion. The simultaneous validity of multiple independent religions is explicitly denied. The Baha’i law revealed in the Kitab-i-Aqdas is absolutely and universally binding.

• Prophetic Authority: The authority of Baha’u’llah is regarded as absolute and infallible. No criticism of his revealed knowledge is permitted.

The Theocratic Goal

The Absolute Claim extends into the social realm through the goal of establishing a theocratic world order.

• The envisioned system is a universal commonwealth governed exclusively by Baha’i law and principles.

• Baha’i social laws are intended to be binding even for non-Baha’is within this anticipated order.

• This system requires the overcoming of national sovereignty and the replacement of existing religious and political systems with a centralized Baha’i administration.

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II. The Doctrine and Promotion of Tolerance

The Baha’i Faith publicly promotes significant ideals of tolerance, unity, and openness, especially in its ethical teachings and its appeals to Western audiences.

Principles of Unity and Brotherhood

• Global Unity: The Faith teaches the unity of humanity, nations, and religions, calling for the elimination of all religious, racial, and national prejudices. Loving the entire human race is presented as the highest virtue.

• Peace and Nonviolence: Baha’u’llah firmly rejected holy war and violence, marking a clear departure from elements of early Babism.

• Religious Dialogue: The Faith affirms the divine origin of the major scriptural religions and views them as different expressions of one eternal religious truth.

• Intellectual Freedom and Science: The human intellect is held in high regard, and the Faith teaches the harmony of science and religion: “Any religion not in accord with science is ignorance.” It also upholds the principle of the independent search for truth and states that no one should be coerced into belief.

Pragmatic Tolerance During the ‘Abdu’l-Baha Era

The period of ‘Abdu’l-Baha (1892–1921) was marked by an outward emphasis on tolerance and flexibility.

• ‘Abdu’l-Baha minimized complex Persian theosophy and legal details when addressing Western audiences, presenting the Faith primarily as a religion of unity, love, and reason.

• He largely refrained from emphasizing the absolute doctrinal claims of Baha’u’llah and instead portrayed the Faith as an inclusive, ecumenical movement, easing Western concerns about the strict legal prescriptions of the Kitab-i-Aqdas.

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III. The Contradiction: Intolerance and Dogmatism in Practice

Despite its public message of freedom, unity, and tolerance, the inner reality of the Baha’i Faith is one of dogmatic exclusivity and strict authoritarianism, especially within its administrative order.

Formal and Internal Intolerance

• Exclusion of Alternatives: The Faith is considered formally intolerant due to its goal of imposing a universal religious law upon all peoples, and internally intolerant because it rejects positive recognition of internal diversity.

• Infallible Authority: The Baha’i administrative order consists of two institutions endowed with infallibility: the Guardian and the Universal House of Justice. This structure combines the absolute spiritual authority of the Shi‘ite Imamate with the collective infallibility associated with Sunni consensus.

• Submission and Freedom: While publicly advocating freedom, the system teaches that real freedom lies only in complete obedience to divine law. Human autonomy is treated as merely formal, and deviation from divine ordinances is condemned.

• Rejection of Independent Thought: Although the “independent search for truth” is emphasized for seekers, the principle becomes limited after conversion. Individual believers are barred from independent interpretation or expressing dissenting theological views. This rigid uniformity risks intellectual stagnation.

Sanctions and Exclusion

Maintaining unity of the Faith is considered paramount and is strictly enforced.

• Covenant-breaking: Refusal to accept the authority or infallibility of the institutions, or criticism of their decisions, is labeled “Covenant-breaking,” understood as an attack on the divine order.

• Excommunication: Covenant-breakers are excommunicated and subjected to complete social shunning, dissolving all ties—including family relations—and rendering the individual a complete outcast.

(Extracted from Francesco Ficicchia's Der Baha'ismus: Weltreligion der Zukunft? Geschichte, Lehre und Organisation in kritischer Anfrage, Stuttgart: Quell Verlag, 1981)

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