Ghusn i Akbar and Ghusn i Azam

Denis MacEoin writes about Baha'i scholars:

However, again and again they bite off more than they are qualified to chew, and enter into discussions where a good knowledge of Arabic or Persian might be useful. On page 715, for example, Gollmer writes, keeping alive an old solecism: 'The Kitab-i-'Ahd unequivocally affirms the superior station of 'Abdu'l-Bahá over Mirza Muhammad 'Ali: "Verily God hath ordained the station of the Greater Branch [Ghusn-i Akbar — Mirza Muhammad-'Ali] to be beneath that of the Most Great Branch [Ghusn-i A'zam — 'Abdu'l-Bahá]"' (f.n. 170). The Arabic words akbar and a'zam do not mean, respectively, 'greater' and 'most great'. For one thing, they are from totally different roots (kbr and 'zm). For another, there is no simple distinction in Arabic between comparative and superlative. Akbar could mean either 'greater' or 'greatest', a'zam could be read as 'mightier' or 'mightiest'. It's a tiny mistake, but an Arabist would have put it right, rather than just repeating something found in a secondary source.

http://bahai-library.com/maceoin_schaefer_crooked_straight#n1

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Hujjat was an Akhbari

Hujjat (the leader of Zanjan uprising), before his conversion (to Babism), was the leader of an Akhbari community...

(The Babi Uprising in Zanjan: Causes and Issues, John Walbridge)

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50 Million Toman damage

The Babi revolts caused financial damages worth 50 Million Toman to Iran. The Babis, at the instigation of the Bab, paved the way for the country's 3 civil-wars in Mazandaran, Nayriz, and Zanjan. These three wars caused considerable damage and financial loss for the country and forced the government to take strict action against Babism.

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Abdul Baha's 'eyes of the spirit'

Say that Abdul-Baha has considered every one of the letters with the eyes of the spirit, has read each, and through the valid messenger—that is, through the spiritual susceptibilities—has sent each the message of peace and greeting.

https://bahai9.com/wiki/Apology

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Smoking is not forbidden in the Bahá'í Faith

Smoking is not forbidden in the Bahá'í Faith, but 'Abdu'l-Bahá has discouraged it for the sake of health and cleanliness.

https://d9263461.github.io/cl/Baha%27i/Others/ROB/V3/p433-441Apndx_II.html

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Mirza Abul Fadl was a chain smoker.

The following story recounted by a certain believer, Husayn-i-Rúhí Effendi, who knew Mírzá Abu'l-Fadl, illustrates this point clearly.

When I was in 'Akká, I procured a copy of a Tablet of 'Abdu'l-Bahá known as Lawh-i-Dukhán which is written in honour of Muhammad-Husayn-i-Vakíl...When I arrived in Egypt I shared the contents of this Tablet which disapproved of smoking with Mírzá Abu'l-Fadl.

I had not yet finished the reading of the Tablet for him when he took his cigar case, threw it out in the street and said that this was the end of smoking for him, although he was a chain-smoker. He used to roll his own cigarettes by hand, light a new one with the old, and smoke non-stop from morning till evening. He said to me: 'O Rúhí Effendi, I have been smoking for fifty-five years and I am addicted to it. And, soon you will see that because of the effect of nicotine a member of my body will be paralysed.

It did not take very long until one of his arms was paralysed and he could not move it. This lasted for two years. The doctors strongly urged him to resume smoking but he refused, saying, 'I prefer to die than to disobey 'Abdu'l-Bahá.'

The Revelation of Baha'u'llah, Vol 3. Adib Taherzadeh.
https://d9263461.github.io/cl/Baha%27i/Others/ROB/V3/p433-441Apndx_II.html

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The infallibility of Shoghi Effendi!

The work of writing involved in such a major project was of course itself burdensome to Shoghi Effendi. ‘How many hundreds of hours’, Ruhiyyih Khanum tells us, ‘Shoghi Effendi spent on reading his sources and compiling his notes, how many days and months in painstakingly writing out in long hand – and often rewriting – the majestic procession of his chapters, how many more wearisome days he sat at his small portable typewriter, hammering away with a few fingers, sometimes ten hours on end, as he typed the final copy of his work!

SHOGHI EFFENDI: THE RANGE AND POWER OF HIS PEN - Page 116 - ‘Alí Nakhjávání

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Shaykhism, Babism and the Dreams

From the Dawn-Breakers

1. Siyyid Kázim describes a dream of Shaykh Ahmad-i-Ahsá’í about Imám Hasan
2. Siyyid Kázim’s dream about Shaykh Ahmad-i-Ahsá’í

3. A dream of the Sháh about Shaykh Ahmad-i-Ahsá’í
4. A dream of an Arab shepherd about Siyyid Kázim

1. a dream of Shaykh Ahmad-i-Ahsá’í about Imám Hasan

Inspired by the light that shone within him [Shaykh Ahmad-i-Ahsá’í], he arose with unerring vision, with fixed purpose, and sublime detachment to utter his protest against the betrayal of the Faith by that ignoble people.
Siyyid Kázim, in his book entitled “Dalílu’l-Mutaháyyirín,” writes as follows:

“Our master [Shaykh Ahmad-i-Ahsá’í], one night, saw the Imám Hasan; upon him may the blessing of God rest! His Holiness put in his mouth his blessed tongue. From the adorable saliva of His Holiness he drew forth the sciences and the assistance of God. To the taste it was sweeter even than honey, more perfumed than the musk. It was also quite warm. 

“When he came to himself and wakened from his dream, he inwardly radiated the light of divine contemplation; his soul overflowed with the blessings of God and became entirely severed from everything save God.
“His faith, his trust in God and his resignation to the Will of the Most High grew apace. Because of a great love and an ardent desire which arose in his heart, he forgot to eat or to clothe himself except barely enough to sustain life.”
(A. L. M. Nicolas’ “Essai sur le Shaykhisme,” I, p. 6.)

2. Siyyid Kázim's dream about Shaykh Ahmad-i-Ahsá’í

His [Siyyid Kázim’s] family were merchants of repute. His father was named Áqá Siyyid Qásim. When twelve years old, he was living at Ardibíl near the tomb of Shaykh Safi’u’d-Din Ishaq, the descendant of the seventh Imám Músá Kázim and the ancestor of the Safaví kings.
One night in a dream it was signified to him by one of the illustrious progenitors of the buried saint that he should put himself under the spiritual guidance of Shaykh Ahmad-i-Ahsá’í, who was at this time residing at Yazd.

He accordingly proceeded thither and enrolled himself amongst the disciples of Shaykh Ahmad, in whose doctrine he attained such eminence that on the Shaykh’s death he was unanimously recognised as the leader of the Shaykhí school.”
(“A Traveller’s Narrative,” Note E, p. 238)

3. A dream of the Sháh about Shaykh Ahmad-i-Ahsá’í

The distinguished visitor [Shaykh Ahmad-i-Ahsá’í] and his companions were royally entertained by the Sháh, who visited him in person and declared him to be “the glory of his nation and an ornament to his people.”
The Sháh felt his good will and respect for the Shaykh [Shaykh Ahmad-i-Ahsá’í] grow increasingly from day to day. He felt obliged to obey him and would have considered it an act of blasphemy to oppose him. However, at this time, a succession of earthquakes occurred in Rayy and many were destroyed.

“The Sháh had a dream in which it was revealed to him that, if Shaykh Ahmad had not been there, the entire city would have been destroyed and all the inhabitants killed. He awakened terrified and his faith in the Shaykh grew apace.”
(A. L. M. Nicolas’ “Essai sur le Shaykhisme,” I, p. 21.)

4. A dream of an Arab shepherd about Siyyid Kázim

Standing beneath the shade of a palm which faced the masjid, he joined the congregation, and had just concluded his devotions when an Arab suddenly appeared, approached the Siyyid, and embraced him.
“Three days ago,” he said, “I was shepherding my flock in this adjoining pasture, when sleep suddenly fell upon me. In my dream I saw Muhammad, the Apostle of God, who addressed me in these words:
‘Give ear, O shepherd, to My words, and treasure them within your heart. For these words of Mine are the trust of God which I commit to your keeping. If you be faithful to them, great will be your reward. If you neglect them, grievous retribution will befall you. Hear Me; this is the trust with which I charge you: Stay within the precincts of the Masjid-i-Baratha. On the third day after this dream, a scion of My house, Siyyid Kázim by name, will, accompanied by his friends and companions, alight, at the hour of noon, beneath the shadow of the palm in the vicinity of the masjid. There he will offer his prayer. As soon as your eyes fall upon him, seek his presence and convey to him My loving greetings. Tell him, from Me:
“Rejoice, for the hour of your departure is at hand. When you shall have performed your visits in Kazímayn and shall have returned to Karbilá, there, three days after your return, on the day of Árafih, you will wing your flight to Me. Soon after shall He who is the Truth be made manifest. Then shall the world be illuminated by the light of His face.” ’ ”

 A smile wreathed the countenance of Siyyid Kázim upon the completion of the description of the dream related by that shepherd.
He said: “Of the truth of the dream which you have dreamt there is no doubt.” 
His companions were sorely grieved.
Turning to them, he said: “Is not your love for me for the sake of that true One whose advent we all await? Would you not wish me to die, that the promised One may be revealed?” 
This episode, in its entirety, has been related to me by no less than ten persons, all of whom were present on that occasion, and who testified to its accuracy. And yet many of those who witnessed with their own eyes such marvellous signs have rejected the Truth and repudiated His Message!

https://www.hajir.org/4-d-the-dream-condition/

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Denis MacEoin's opinion about the writings of the Bab, Quddus and Shoghi Effendi

About Quddus' writings MacEoin writes:

"we are, perhaps, fortunate in not having much of Barfurushi's unintelligible outpourings to read" (p. 107).

About the translations produced by Shoghi Effendi and the Baha'i Universal House of Justice, MacEoin states:

"the virtual absence of notes, and the failure to indicate identity, provenance, condition, and location of manuscripts used." (pp. 4-5 and n.)

Regarding the writings of the Bab he states :

He (MacEoin) finds the writings of the Bab to be at times "grotesque...unintelligible...eccentric and puerile" (p. 102)

THE SOURCES FOR EARLY BABI DOCTRINE AND HISTORY : A SURVEY.  By DENIS MACEOIN.

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Bab's renunciation

After his return from Mecca, the Báb was arrested in Bushihr and taken into custody to the residence of Husayn Khan Nazimu’l Dowla the Governor of Fars. On the same Friday, the Báb was pressured by the Ulama particularly the Imam Jum'ih of Shiraz to publicly renounce His earlier claims in the grand Mosque of Vakil in front of a congregation of the faithful. The Báb attended the prayer session and publicly denied his claim to the position of 'Deputyship' of the Hidden Imam.

(Page 223, Sepehr Manuchehri, Australian Baha'i Studies, Volume 2, 2000, ISSN 1442-2875) 

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The Baha'i Technique

"Slanderous Vilification" = The Baha'i Technique - Ad Hominem, Libel, Slander, Demonize, Scapegoat, Ostracize, Shun, Banish, Backbite, Defame, Vilify, Discredit, Smear, Revile, Suppress, Attack, Bully, Intimidate, Threaten, Malign, Blackball, Deceive, Coerce, Silence, Harass... etc., etc....

-Frederick Glaysher (Former Haifan Baha'i)

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Baha'i Tactics & Techniques

1. As far as possible they hold back from responding
2. Then they claim no knowledge [of the given issue] by feigning ignorance
3. After the exposer has exposed they will try to divert to secondary and totally peripheral and irrelevant side-issues
4. The exposer is then painted as someone with an axe to grind, biased, deluded (while they, the Baha'is, still have not responded to the main issue exposed)
5. Next they relate mental instability and insanity to the exposer [i.e. shoot the messenger]
6. Then, the last tactic, is to wheel out several dubious personas on the scene who claim to be neutral non-Baha'i observers who then begin attacking the exposer as well as the issue exposed and supporting the Baha'is and their issues as so-called non-Baha'is.

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Miracles do happen

It was 1942. My father was a fairly new Baha'i. So when Shoghi Effendi sent His pioneering plan to the Baha'is of Iran encouraging them to spread throughout the Arab countries, he did not hesitate and agreed to go to Soleimanieh in the Kurdish region of Iraq together with our family. He sold his stuff very quickly, cancelled his rental agreement, resigned from his job, got his passport, and was ready to go.

There was one problem though! His mother (our grandma) who was a devout Muslim and a widow who lived with us and cried over his son's (my Dad) having become a Baha'i had no interest in such a venture. She did not budge and had no interest in coming with us to Iraq. Dad was desperate and did not know what to do with his mom!

In desperation, he sent a cable to the Guardian: "In obedience to your instructions, I have prepared myself and my family to go pioneering to Iraq. However, my mother who is a widow and lives with us is a Muslim and does not agree to come with us. I am desperate. Please help. What should we do?"

The next day, the Guardian sent a response/cable back to my father, "Tonight, I will pray in the Shrines for your mother, Masoumeh Etemad".... That morning, grandma woke up and immediately asked to see the photo of the "Baha'i prophet; Abdu'l-Baha" that my father was hiding in his drawer for the fear from his Mom!

Upon seeing the photo, she declared, "Last night, I saw Abdu'l-Baha in my dream on the other side of river Tigris while I was standing on the opposite side of the river where there was no bridge. He told me to cross the river and have no fear. I crossed the river, and I woke up.... I am now a Baha'i and will join you on your pioneering post".

We then went pioneering to Iraq, Soleimanieh, in the company of my Dad, grandma, my mother, my sister, and myself..... So miracles do happen!

-Roger K. Doost

https://www.facebook.com/groups/2209644753/permalink/10157509331179754/

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Izziyyih Khanum about Baha'u'llah's 'innate knowledge'

The Mirzā (meaning Bahā’u’llāh)...., from the beginning of his life to when he came of age—because the means were at hand and because of the gathering of the companions—was engrossed in studying and endeavored in homework. He wouldn’t disengage from learning the rudiments for a moment. After studying the rudiments of Arabic and literature he inclined towards the science of philosophy (ḥikmat) and mysticism (`irfān) so that he might benefit from these. It was such that he would spend most of the day and night socializing with high statured philosophers and the gatherings of mystics and Sufis. When it was blown in Seraph’s Trumpet of Appearance (meaning when the Bāb made his claims), he (meaning Bahā’u’llāh) was a man who had seen most of the words and phrases of the mystics and philosophers and had heard and understood most of the signs of the appearance (of the Mahdi) . . . after returning from Badasht and after the Shaykh Ṭabarsī Fort war was over, he was engaged day and night in socializing with great Islamic scholars and followers of mysticism . . .

-'Izziye Khānum (Khānum Buzurg), Tanbīh al-nā’imīn, pp. 4–5

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The Bab designates 'Abdu'l-Baha in His writings!

"He who will appear after Him who will appear." This is a reference to 'Abdu'l-Baha in the Báb's writings.
-Moments with Baháʼuʼlláh: Memoirs of the Hand of the Cause of God By Ṭarāz Allāh Samandarī

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