Former UHJ member says : The state of Israel was created by God for the protection of Baha'i Faith.


Watch the video from 1 Hour 22 mins or click here

The Station of Subh-i-Azal

The authorized Bahá'í position is that Ṣubḥ-i-Azal was nothing more than the nominee of the Primal Point appointed to draw attention away from Mírzá Ḥusayn`Alí "Bahá" so that he could safely carry his mission, calling Azal a "decoy" or a "scapegoat." However, this claim crumbles under scrutiny like the walls of Jericho. The following are a list of reasons why the Station of Ṣubḥ-i-Azal is much loftier than the Bahá'ís claim it is:
  • The Primal Point gave Ṣubḥ-i-Azal a station equal with that of himself:
The Primal Point says to the so-called decoy in the Kitab-i-Panj Sha'n: "You are I, and I am you." In his will he says to him: "And whosoever attains the presence of the Throne of your Lordship has verily attained the presence of God, the Preserver, the Peerless."
  • Ṣubḥ-i-Azal is prophesied in Islamic Tradition and in the works of the Point:
His Holiness the Fruit of the Bayán's title "Subh-i-Azal" has its origin in the Hadith of Kumayl. This tradition records a dialogue between 'Ali and his disciple Kumayl ibn Ziyad al-Nakha'i. The Primal Point used this tradition in support of his Manifestation and to detail its development. The tradition as cited in the Point's Persian Book of the Seven Proofs is as follows:

"و نظر نموده راجع به مرفوعین قبلین یقین میمائی بر اینکه ظهور موعود منتظر همان ظهور حقیقت مسئول عنه است که در حدیث کمیل دیده ای. در سنه اول کشف سبحات الجلال من غیر اشارة ببین. ببین . و در ثانی محوالموهوم و صحوالمعلوم و در ثالث هتک الستر و در رابع جذب الاحدیة لصفة التوحید. ببین . و در خامس . نوراشرق من صبح الازل را خواهی دید اگر خود هارب نگردی و مظطرب نشوی."

In the first year, open without signal the curtains of grandeur;
In the second, efface the futilities of imagination and prove that which is evident;
In the third, divulge the secrets and implant them victoriously (in the hearts of men);
In the fourth, be ecstatic in God to prove the unity;
In the fifth, it is the rising of the light of the dawn of eternity.
You can see how this resembles the Point and his ministry. What will make Bahá'ís uncomfortable however is the fact that Subh-i-Azal (literally meaning "dawn of eternity") is quite clearly prophesied to manifest himself in the fifth year which occurred.
Ṣubḥ-i-Azal's rise to promince/Manifestation occurred in the fifth year of the ministry of the Primal Point, after May 22, 1849, and he was appointed as the Primal Point's successor in the sixth year, as is known.
  • The Point specifically condemned the enemies of Ṣubḥ-i-Azal:
"Verily Thou [Ṣubḥ-i-Azal] hast obeyed the Command of God in Truth and hath made victorious the Religion of God and hath proclaimed the Cause of God within Thee, [O] glimmering Visage of the Merciful [...] I testify to this that whosoever hath obeyed Thee is Light and whosoeer hath disobeyed Thee is Fire [...] And God hath cursed the people who have sought to destroy Thee! And God hath cursed the people who hath oppressed Thee! And God hath cursed the people who have conspired to shed Thy blood! And God hath cursed the people who have consented to murder Thee! And God hath cursed the people who have not recognized Thy rank! And God hath cursed the people who have not made efforts to avenge Thee from Thy enemies, for God hath indeed cursed the people in whose hearts was not found love for Thee!" (Two Visitation Prayers for Ṣubḥ-i-Azal).
  • The Primal Point instructed Ṣubḥ-i-Azal to protect himself:
Contrary to the Bahá'í claim that Ṣubḥ-i-Azal was the one who was supposed to protect Bahá, the Point made it clear in his will that Ṣubḥ-i-Azal was the person to be protected: "Preserve yourself," the Primal Point says to Ṣubḥ-i-Azal, "then preserve yourself," he emphasizes further (The Primal Point's Will & Testament).
  • The Primal Point ordered Bahá and others to aid and protect Ṣubḥ-i-Azal:
The Primal Point states in an epistle which was addressed to Bahá: "Make available for him [Ṣubḥ-i-Azal] the most perfect means of encouragement for calligraphy and orthography, so that he exhibits not absolutely, sorrow, overt or covert [...] Take the utmost care of him, and of his latent works [signs] till their [appearance in] due course of time, and God is with those that are patient."

He says in a tablet for Azim: "Thou art to guard that Fruit [Al-Thamara, i.e Ṣubḥ-i-Azal] so that behalls him not what saddens his heart."
  • The Primal Point stated that Ṣubḥ-i-Azal would reveal verses:
In the very same document, very same verse the Primal Point states to Ṣubḥ-i-Azal: "and then [preserve] that which has been sent down in the Bayán, and then what will be sent down to your presence, for this will suffice until the Day of Resurrection and shall be beneficial for the believers," this referring to, of course, revealed works which would flow from Ṣubḥ-i-Azal's pen.

In the same document once again the Primal Point gave him the authority to complete the Arabic Bayán upon certain conditions: "And if God manifests grandeur in thy days, manifest the Eight Paths by the permission of your Lord by that which you [receive] of His high generosity." The document does not say that he may do this with the permission of He Whom God shall make manifest, but this translation changes the meaning of the passages.

In the same document the Primal Point also states: "When you art cut off from this Throne recite the verses that your Lord causes to be inspired in your heart: verses which are a reminder from His presence, for verily He is the Preserver, the Peerless."
  • The Primal Point sent Ṣubḥ-i-Azal his writing implements for this purpose:
Contrary to the Bahá'í claim that the Primal Point sent his pen-case, etc. to Bahá, in actuality, as confirmed by the Nuqtatu'l-Kaf, the earliest and most accurate Bayání chronicle, these were in fact sent to Subh-i-Azal. Mirza Jani, author of the Nuqtatu'l-Kaf says: "So he [i.e. the Primal Point] sent his personal effects, such as pen-cases, paper, writings, his own blessed raiment [i.e. his clothing], and his holy rings, according to the number of the Unity [Wáhid = 19], that the outward form might correspond with the inward reality. Now the mystery of his bestowing his effects on [Subh-i-Azal] according to the number of the Unity is perfectly evident, namely that he intended the inner meaning thereof, that it might be known to all his followers that after himself [Subh-i-Azal] should bear the Divine influences" (New History. Appendix II. Mirza Jani's History, p. 381).
  • Qurratu'l-Ayn affirmed the station of Ṣubḥ-i-Azal
My final proof I offer now of Ṣubḥ-i-Azal's station is that Her Holiness Tahirih/Qurratu'l-Ayn affirmed it, as can be seen in this poem of hers written about him where she lauds and praises Ṣubḥ-i-Azal and his lofty station.

In this beautiful poem she says: "For the manifestation of the essence of eternity [azal] has come. The beauty of godhood has appeared" (Verse 33).

Reading it in full will make the picture even clearer.

I fail to understand how Bahá'ís can look at the way the Primal Point and Tahirih explained the station of Ṣubḥ-i-Azal and say he was "just a decoy" or "just a scapegoat." Bahá'ís how do you respond to this material?

Baha'i faith, Zionism and the State of Israel

By A35821361

On July 14, 1947, Shoghi Effendi addressed a letter to the United Nations Special Committee on Palestine, wherein he stated "The Jews alone offer somewhat of a parallel to the attachment which the Baha’is have for this country" and that "The Baha’i Faith is entirely non-political and we neither take sides in the present tragic dispute going on over the future of the Holy Land and its peoples nor have we any statement to make or advice to give as to what the nature of the political future of this country should be."
July 14, 1947
Mr. Justice Emil Sandstrom, Chairman United Nations Special Committee on Palestine
Your kind letter of July 9th reached me and I wish to thank you for affording me the opportunity of presenting to you and your esteemed colleagues a statement of the relationship which the Baha’i Faith has to Palestine and our attitude towards any future changes in the status of this sacred and much disputed land.
I am enclosing with this letter, for your information, a brief sketch of the history, aims and significance of the Baha’i Faith, as well as a small pamphlet setting forth its views towards the present state of the world and the lines on which we hope and believe it must and will develop.
The position of the Baha’is in this country is in a certain measure unique; whereas Jerusalem is the spiritual center of Christendom it is not the administrative center of either the Church of Rome or any other Christian denomination. Likewise although it is regarded by Moslems as the spot where one of its most sacred shrines is situated, the Holy Sites of the Mohamedam Faith, and the center of its pilgrimages, are to be found in Arabia, not in Palestine. The Jews alone offer somewhat of a parallel to the attachment which the Baha’is have for this country inasmuch as Jerusalem holds the remains of their Holy Temple and was the seat of both the religious and political institutions associated with their past history. But even their case differs in one respect from that of the Baha’is, for it is in the soil of Palestine that the three central figures of our religion are buried, and it is not only the center of Baha’i pilgrimages from all over the world but also the permanent seat of our Administrative Order, of which I have the honor to be the Head.
The Baha’i Faith is entirely non-political and we neither take sides in the present tragic dispute going on over the future of the Holy Land and its peoples nor have we any statement to make or advice to give as to what the nature of the political future of this country should be. Our aim is the establishment of universal peace in this world and our desire to see justice prevail in every domain of human society, including the domain of politics. As many of the adherents of our Faith are of Jewish and Moslem extraction we have no prejudice towards either of these groups and are most anxious to reconcile them for their mutual benefit and for the good of the country.
What does concern us, however, in any decisions made affecting the future of Palestine, is that the fact be recognized by whoever exercises sovereignty over Haifa and Acre, that within this area exists the spiritual and administrative center of a world Faith, and that the independence of that Faith, its right to manage its international affairs from their source, the right of Baha’is from any and every country of the globe to visit it as pilgrims (enjoying the same privilege in this respect as Jews, Moslems and Christians do in regard to visiting Jerusalem) be acknowledged and permanently safeguarded.
The Sepulchre of the Bab on Mt. Carmel, the Tomb of ‘Abdu’l-Baha in that same spot, the Pilgrim Hostel for oriental Baha’is in its vicinity, the large gardens and terraces which surround these places (all of which are open to visits by the public of all denominations), the Pilgrim Hostel for western Baha’is at the foot of Mt. Carmel, the residence of the Head of the Community, various houses and gardens in Acre and its vicinity associated with Baha’u’llah’s incarceration in that city. His Holy Tomb at Bahji, near Acre, with His Mansion which is now preserved as a historic site and a museum (both likewise accessible to the public of all denominations), as well as holdings in the plain of Acre - all these comprise the bulk of Baha’i properties in the Holy Land. It should also be noted that practically all of these properties have been exempted from both Government and Municipal taxes owing to their religious nature. Some of these extensive holdings are the property of the Palestine Branch of the National Spiritual Assembly of the United States and Canada, incorporated as a religious society according to the laws of the country. In future various other Baha’i National Assemblies will hold, through their Palestine Branches, parts of the International Endowments of the Faith in the Holy Land.
In view of the above information I would request you and the members of your Committee to take into consideration the safeguarding of Baha’i rights in any recommendation which you may make to the United Nations concerning the future of Palestine.
May I take this opportunity of assuring you of my deep appreciation of the spirit in which you and your colleagues have conducted your investigations into the troubled conditions of this Sacred Land. I trust and pray that the outcome of your deliberations will produce an equitable and speedy solution of the very thorny problems which have arisen in Palestine.
Yours faithfully,
(Signed) Shoghi Rabbani
Haifa, Palestine
In fact, on February 23, 1914, at the eve of World War I, 'Abdu'l-Bahá hosted Baron Edmond James de Rothschild, a member of the Rothschild banking family who was a leading advocate and financier of the Zionist movement, during one of his early trips to Palestine.

Subsequent to the British occupation of Palestine, at a time when tens of thousands of Jewish settlers were arriving under the auspices of the Palestine Jewish Colonization Association, 'Abdu'l-Bahá praised the Zionist movement, proclaiming that "There is too much talk today of what the Zionists are going to do here. There is no need of it. Let them come and do more and say less" and that "A Jewish government might come later."
On January 24, 1922, Shoghi Effendi received a letter from Herbert Samuel, the British High Commissioner for Palestine. The receipt of the letter is mentioned in Amatu'l-Bahá Rúhíyyih Khánum's The Priceless Pearl. As High Commissioner, Herbert Samuel was the first Jew to govern the historic land of Israel in 2,000 years, and his appointment was regarded by the Muslim-Christian Associations as the "first step in formation of Zionist national home in the midst of Arab people." Herbert Samuel welcomed the arrival of Jewish settlers under the auspices of the Palestine Jewish Colonization Association and recognised Hebrew as one of the three official languages of the Mandate territory

While Shoghi Effendi was thus occupied and was gathering his powers and beginning to write letters such as these to the Bahá'ís in different countries, he received the following letter from the High Commissioner for Palestine, Sir Herbert Samuel, dated 24 January 1922:
Dear Mr. Rabbani,
I have to acknowledge receipt of your letter of Jan. 16., and to thank you for the kind expression it contains. It would be unfortunate if the ever to be lamented death of Sir 'Abdu'l-Bahá were to interfere with the completion of your Oxford career, and I hope that may not be the case. I am much interested to learn of the measures that have been taken to provide for the stable organization of the Bahá'í Movement. Should you be at any time in Jerusalem in would be a pleasure to me to see you here.
Yours sincerely,
Herbert Samuel

Ridvan 2017 Letter !

Bahá'í Relations with Dictators

Pinochet assumed power in Chile following a United States-backed coup d'état on 11 September 1973 that overthrew the democratically elected socialist Unidad Popular government of President Salvador Allende and ended civilian rule.

Bahá'ís and Pinochet

The Continental Board of Counsellors for South America and members of the National Spiritual Assemly of Chile had a 15-minute interview with the country's President, Gen. Augusto Pinochet, who showed a marked interest in the Bahá'í holy places. Seen here (left to right) are National Assembly Member Elena Velasquez, Alejandro Reid of the Bahá'í public relations department (hidden), Counsellor Peter McLaren, Gen. Pinochet, National Assembly member Carlos Rivera (seated), National Assembly Member Lina Smithson de Roe, and Counsellors Mas'ud Khamsi, AthosCostas (hidden) and Donald Witzel
(Bahá'í News, Vol. 9, p. 757).
Four members of the Continental Board of Counsellors for South America and three members of the National Spiritual Assembly of Chile had a half-hour audience in December 1977 with the President of Chile, Augusto Pinochet. During the interview the President asked for and received photographs of the teaching work that is going on in Chile. News of the interview, with accompanying photographs was published in all the country's major national newspapers
(Bahá'í News, Vol. 9, p. 857).
Peace message delivered to President Augusto Pinochet Ugarte through his personal Secretary who orally confirmed that it was received by the president, December 23, 1985. A reply was sent to the NSA by the Secretary General of the Presidency on May 22, 1986
(Bahá'í News, Vol. 12, p. 228).

Amin was born in either Koboko or Kampala to a Kakwa father and Lugbara mother. In 1946 he joined the King's African Rifles (KAR) of the British Colonial Army. Initially a cook, he rose to the position of lieutenant, taking part in British actions against Somali rebels in the Shifta War and then the Mau Mau rebels in Kenya. Following Uganda's independence from the United Kingdom in 1962, Amin remained in the armed forces, rising to the position of major and being appointed Commander of the Army in 1965. Aware that Ugandan President Milton Obote was planning on arresting him for misappropriating army funds, Amin launched a 1971 military coup and declared himself President.

During his years in power, Amin shifted from being a pro-western ruler, enjoying considerable Israeli support to being backed by Libya's Muammar Gaddafi, Zaire's Mobutu Sese Seko, the Soviet Union, and East Germany.

Bahá'ís and Idi Amin

Uganda: The New President, General Idi Amin Dada, invited the heads of religions and churches to a meeting at his home a few days after the military take-over of the Government of Uganda. Among those present who were invited to attend were two members of the National Spiritual Assembly of the Bahá'ís of Uganda [...] Upon the conclusion of the meeting the Vice-Chairman of the National Spiritual Assembly came forward and wanted to hand the President a copy of the Publication entitled Loyalty to Government, and the President stopped and asked him to read it to the people present. The Bahá'í representative then read the entire statement on Loyalty to Government, and when he concluded his reading the President, General Idi Amin Dada said in a very decided manner and tone "This is right." The radio and newspaper men present immediately gathered around the Bahá'í representative and took the statement from him and it was read several times on Radio Uganda in English and in the vernacular languages. The newscaster on T.V. gave a summary of it when he was reading the national news that night. Uganda has never before had such good sound and good publicity for our beloved Faith
(Bahá'í News, Vol. 7, p. 873).
On the Presidency of Idi Amin in August, the Bahá'ís were among those invited to a meeting with the President. At the meeting the Bahá'ís offered a statement outlining the basic principle of the religion of obedience to government
(Wikipedia, "Bahá'í Faith in Uganda").
On Thursday, 11th November at noon a telephone call was received advising the National Spiritual Assembly that the President of Uganda, General Idi Amin Dada had accepted our invitation to attend the one hundred and fifty-fourth anniversary of the birth of Bahá'u'lláh at the Mother Temple of Africa [...] President of the Republic of Uganda General Idi Amin Dada, (extreme right) attending the celebration of the Birthday of Bahá'u'lláh in the House of Worship at Kampala
(Bahá'í News, Vol. 8, p. 32).
President of Uganda [Idi Amin Dada] reading his speech on the commemoration of the Birthday of Bahá'u'lláh. The President of Uganda receiving The Proclamation of Bahá'u'lláh from Enos Epyeru, Chairman of the National Spiritual Assembly of Uganda. At the left is Mrs. Edith Senoga, Chairman of the Public Relations Committee [...] In the President's [Amin's] speech he referred to the followers of Bahá'u'lláh as being free from the misunderstandings and disputes which are found within other religious denominations in Uganda. "The fact that there is so much peace and tranquility among the followers of Bahá'u'lláh may mean one or more important things. They are truer in their faith, they take pains to ensure that the tenets of their religion are always upheld to the exclusion of other considerations. They are sincere and match their actions to the commandments in the holy books. They truly love one another . . . They are truly shining examples of what a believer in God should be and do." In thanking the president for his fine address, Mr. Hassan Sabri described the President as a man who had brought God back into the picture. He also assured the President of the Bahá'ís loyalty to the Government and our prayers
(Bahá'í News, Vol. 8, p. 33).

Bahá'ís really do love their dictators, unless something bad happens to them under their regimes of course.
Baha’u'llah wrote directly to rulers to reprimand them for their brutality and repression, while we today pose for pictures with Pinochet and Amin (thank God for your reference to the Pinochet photograph — I thought I was the only person who had noticed it). Yet, the moment anyone lifts a finger to harm Baha’is, in however a minor way, there is a universal outcry and we appeal for aid to the UN and suchlike. The Iranian regime has been massacring its people for decades, and thousands are dying in the present troubles, but the only thing to excite protests from the Baha’is has been the threat of violence to themselves. No mention is made of the fact that Jews or Christians have been threatened or attacked. The fact is that we seem to judge the justice of a regime according to how well it treats the Baha’is. An unjust regime treating us well is tolerated or even extolled, while a popular regime which deprives us of certain freedoms (perhaps along with other religious groups) is regarded as evil. No one has asked, for example, what the people of Iran, as a whole, want, but what would ensure the safety of the Baha’is there; so if thousands of Shi’i Muslims are killed, who cares? — they deserve it anyway for having persecuted the Baha’is
(Denis MacEoin, "Letter on Bahá'í attitudes towards politics and scholarship").

One Quote three Translations. Old & New Baha'i Translations compared to Literal Translation.

"...that all Palestine will become their home."

Iraqi Jews arriving in Israel. Operation Ezra and Nehemiah in 1950.
This operation is also known as Operation Ali Baba.
Old Baha'i Translation:

"You can see that from all the parts of the world tribes of Jews are coming to the Holy Land; they live in villages and lands which they make their own, and day by day they are increasing to such an extent, that all Palestine will become their home."
(Abdu'l-Bahá: Some Answered Questions, p. 66, 1985 ed.)

New Baha'i Translation :

Observe how from all corners of the world Jewish peoples are coming to the Holy Land, acquiring villages and lands to inhabit, and increasing day by day to such an extent that all Palestine is becoming their home. 

(Abdu'l-Baha, Some Answered Questions New Translation)

Operation :

Comment by /u/investigator919 : The original text shows all hallmarks of Persian-Baha'i scripture: Using archaic words, excessive usage of Arabic terms, very very uneloquent prose, and misplacement of verbs with present tense in a sentence where a verb with future tense is expected and vice-versa. It is a low standard even for Gothic Qajar era style of writing that Abdu'l-Baha and Baha'u'llah use.

This is a literal translation of the Farsi text.

"You are observing that from around the world the Jewish tribes will come to the Holy land and will acquire villages and lands and will settle there. They are increasing every day in number to an extent that all of Palestine will become their home."

As you can see both Baha'i translations are incorrect and have distorted portions of the text. What is disturbing is the fact that in the new translation, "will" has been changed to "is":

"Palestine will become their home"
"Palestine is becoming their home"

Regardless of /u/senmcglinn 's explanation on this last section, the Persian reads: "Palestine will become their home." in fact Abdu'l-Bahas statements elsewhere confirm this fact. For example see this:

"Moreover, materially as well (as spiritually), the Israelites will gather in the Holy Land. This is irrefutable prophecy, for the ignominy which Israel has suffered for well-nigh twenty-five hundred years will now be changed into eternal glory, and in the eyes of all, the Jewish people will become glorified to such an extent as to draw the jealousy of its enemies and the envy of its friends."

Another fact that isn't mentioned in this regard is that Baha'is believe Israel will become a completely Baha'i state and Judaism will become eradicated:

"Regarding your question concerning the future of the Jews: They certainly have, as explicitly stated by the Master, a great spiritual destiny, and will gradually enter the Faith in large groups."

Source & Debate :

Bicentennial celebrations aimed at gaining new Baha'is!

“these Holy Days should be viewed as special opportunities for the friends to reach out to the widest possible cross-section of society (non-Baha'is) and to all those with whom they share a connection—whether through a family tie or common interest, an occupation or field of study, neighbourly relations or merely chance acquaintance—so that all may rejoice in the appearance, exactly two hundred years before, of One Who was to be the Bearer of a new Message for humankind.” 

Universal House of Justice, 18 May 2016 to National Spiritual Assemblies, paragraph 1

“But the most distinguishing feature of these bicentenaries will be a tremendous flourishing of activity by Bahá’ís and their friends in local communities.”

Universal House of Justice, 18 May 2016 to National Spiritual Assemblies, paragraph 2

To learn more DOWNLOAD
a Presentation by Saloomeh Mohebbaty
Member of Australian NSA since 2016

Baha'i scholar Sen Mcglinn advices Baha'is to forget about Entry by Troops!

Imminent entry by troops belongs in the same box as Unity of Nations or the Lesser Peace by the year 2000 - both examples of reading into the texts what we want to be true. And then living on expectations for as long as possible, and becoming discouraged and quite often withdrawing from the community. All of that process could be shortcut by studying the texts closely at the beginning. It's extraordinary that something that is barely mentioned in passing in the Bahai scriptures has been a major community focus for several decades now. The little that the scriptures say suggests to me that its importance has been over-rated, and that the time-frame of entry by troops, its nature, and how the Bahais can bring it about have all been misunderstood. From my reading of the world and of the scriptures, I suggest that we should not now be greatly preoccupied with entry by troops or large scale conversion: a concern with the needs of the age we live in, and the needs of our Bahai communities today, will indicate healthier, locally-specific priorities which – ironically – will be more conducive to actual ‘growth’ in every sense.

If reports of the imminent arrival of the Lesser Peace were premature, the miscalculation in relation to entry by troops has been greater. Fifty three years have passed since entry by troops was announced, and large-scale conversion was said to be imminent (Ridvan 1964). Great victories have been reported. What has been the actual numerical outcome?

The compilation ‘promoting entry by troops‘ prepared by the Research Department at the Bahai World Centre in 1993, contains little from Shoghi Effendi. This is significant in itself, for we can suppose their search was reasonably exhaustive (although they did miss at least one quote I will share below). Evidently what has become a great preoccupation since Shoghi Effendi’s passing, was not such a prominent issue during his life.

What Shoghi Effendi does say is also surprisingly different to what the Universal House of Justice has been saying.

In 1932, in a letter written on Shoghi Effendi’s behalf, we find:

… it is only when the spirit has thoroughly permeated the world that the people will begin to enter the Faith in large numbers. … We are still in the state when only isolated souls are awakened, but soon we shall have the full swing of the season and the quickening of whole groups and nations into the spiritual life breathed by Baha’u’llah.

In 1936 Shoghi Effendi asks himself:

Must a series of profound convulsions stir and rock the human race ere Baha’u’llah can be enthroned in the hearts and consciences of the masses, ere His undisputed ascendancy is universally recognized, and the noble edifice of His World Order is reared and established? (The World Order of Baha’u’llah, pp. 201-2)

Two letters written on his behalf in 1944, and one each in 1945 and 1949, warn that people will not respond in large numbers until they see the Bahai teachings in action in the Bahai community. I will quote a fifth such letter on his behalf, from 1951, which is typical of these:

Although tremendous progress has been made in the United States during the last quarter of a century, he [the Guardian] feels that the believers must ever-increasingly become aware of the fact that only to the degree that they mirror forth in their joint lives the exalted standards of the Faith will they attract the masses to the Cause of God.

Far from encouraging a belief in the imminence of entry by troops, these letters seem to be written to people who already believed that entry by troops was imminent, to warn them that it is not going to happen until they have first built communities that embody the Bahai virtues and teachings. And as we will see, there are other prerequisites.

There is one very relevant passage from Shoghi Effendi’s own hand which has been omitted from that compilation on promoting entry by troops, yet it seems to me that it gives us the key to his thinking. It’s in The Promised Day is Come (1953):

Suffice it to say that this consummation will, by its very nature, be a gradual process, and must, as Baha’u’llah has Himself anticipated, lead at first to the establishment of that Lesser Peace … involving the reconstruction of mankind, as the result of the universal recognition of its oneness and wholeness, [This]…will bring in its wake the spiritualization of the masses, consequent to the recognition of the character, and the acknowledgment of the claims, of the Faith of Baha’u’llah — the essential condition to that ultimate fusion of all races, creeds, classes, and nations which must signalize the emergence of His New World Order.

A letter from the Guardian’s secretary that I quoted above warned that “only when the spirit has thoroughly permeated the world” will people “begin to enter the Faith in large numbers.” Here the Guardian says that that spiritualization of the masses has two pre-requisites: the universal recognition of the oneness of humanity, and the subsequent establishment of the Lesser Peace. From this it seems clear to me that he envisioned the fruitful time for the spiritualisation of the masses, and then for preparing for the process of entry by troops, will be when the flames of war and antagonism have been stilled, when “the fury of a capricious and militant nationalism will have been transmuted into an abiding consciousness of world citizenship.” (Shoghi Effendi, The World Order of Baha’u’llah, p. 41).

In Shoghi Effendi’s vision, entry by troops, and mass conversion, comes at the end of this two-fold process leading to “the unification and spiritualization of the entire human race.” (Shoghi Effendi, Citadel of Faith, p. 149)

If the Lesser Peace and entry by troops, and mass conversion, are not imminent prospects, this has implications for the orientation of our individual lives as Bahais and for our communities.

In the first place, that our activities and choices must have intrinsic meaning now: they must be good and productive in themselves. We cannot waste our swiftly passing days on matters that will be meaningful if some momentous chain of events should happen. Nor can we live for generation after generation in the expectation that the great reversal is just about to happen.

Second, that our individual and community activities have to be shaped to meet the widely varying needs of the many countries we live in, and their readiness to engage in the reformation of the world and of religion. Growth will come from answering needs and demonstrating the viability of those answers, not from having a large pool of human resources ready to incorporate the masses when they convert.

Ridvan 1964:
Entry by troops (time to be announced)
Stark choices
Century’s end – my two cents
Century of Light

Source :

How and Why Shoghi Effendi Changed the Text of the Kitáb-i-Íqán?

The Kitáb-i-Íqán is one of the most important and most-read pieces of Baha'i scripture, the faith's major theological work. It was written when Bahá outwardly accepted the authority of His Holiness Subh-i-Azal, before Bahá began to publicly advance any divine claim of his. Shoghi Effendi had this to say about it:

"A model of Persian prose, of a style at once original, chaste and vigorous, and remarkably lucid, both cogent in argument and matchless in its irresistible eloquence, this Book [the Íqán], setting forth in outline the Grand Redemptive Scheme of God, occupies a position unequalled [sic] by any work in the entire range of Baha'i literature, except the Kitáb-i-Aqdas. . ." (God Passes By, p. 138-139)

Why then would Shoghi Effendi change this work he so highly praised, a book he believed to have been divinely inspired, and a book which was authored by the Prophet of his religion who he is a successor to?

Bahá asks in his Íqán: "Can a man who believeth in a book, and deemeth it to be inspired by God, mutilate it?" (p. 20)

The answer to that question is "yes," and I can prove it.

The most obvious case in which we see that the text has been changed by Shoghi Effendi is with this passage: "...until the hour when, from the Mystic Source, there came the summons bidding Us return whence We came. Surrendering Our will to His, We submitted to His injunction" (p. 57-58)

Here, Bahá is referring to his self-imposed exile in Suleymanieh, Iraqi Kurdistan which he undertook after being rebuked by His Holiness Subh-i-Azal for attempting to undermine his cause.

Some of Bahá's antics are documented in Atiyya Ruhi's biography of His Holiness Subh-i-Azal. She writes: "After a while, Baha thought of making his own claim. He would often write what he called verses and then would have them washed out in the sea and would say that 'they were the share of the fish!' Elders of the Babi [Bayani] community went to Baghdad and admonished Baha for his improper behavior. As a result, he took to the Suleymaniyya where he stayed for two years. There, he also made fresh claims as a result of which he received death threats and saw no option but writing to Subh-i-Azal asking for permission to return which was granted."

Even during the years preceding the Bayání-Bahá'í schism, Bahá in private created his own circle of friends, constantly trying to undermine Subh-i-Azal, and promoting himself. He was at instances caught red-handed making claims forcing him to then retreat and recant. Examine this letter of Bahá written during the Baghdad period where he says: "I swear by God," Baha places on record with firm conviction, "that if any one of the People of the Bayan were to mention that the Book [i.e. the Bayan] is abrogated, may God smash the mouth of the speaker and the calumniator, and by him who holds my soul and myself in his hands one letter from the Bayan is the most loved with me than all that are in the heavens and on the earth" (

In the original text of the Íqán quoted by Prof. E.G. Browne in his Persian introduction to the Nuqtatu'l-Kaf, Bahá explains his return in these words:

"باری تا آنکه از مصدر امر حکم رجوع صادر شد و لابد تسلیم شدم و راجع نمودم"

Here, Bahá speaks in the first person singular, and he states that he returned at the behest of the "Source of Command" who was His Holiness Subh-i-Azal, but Shoghi Effendi changes the text to read "Mystic Source," and it is translated with Bahá speaking in the first person plural! This is done to conceal Bahá's loyalties to His Holiness Subh-i-Azal.

Further, these are some of Bahá's original words:

"و این عبد در کمال رضا جان بر کف حاضرم که شاید از عنایت الهی و فضل سبحان این حرف مذکور .و مشهور در سبیل نقطه و کلمة مستور فدا شود"

In some copies, the words in bold appear as "و کلمه علیا," both denoting His Holiness Subh-i-Azal.
Shoghi Effendi's version, appearing translated in The Dawn-Breakers quotes Bahá as saying: "I stand, life in hand, ready; that perchance, through God's loving-kindness and grace, this revealed and manifest Letter may lay down his life as a sacrifice in the path of the Primal Point, the Most Exalted Word (
Here "مذکور مشهور" is turned into "revealed and magnificent" and the word "and" immediately following the "Point" is suppressed to give a different slant to "و کلمة مستور" or "و کلمه علیا".

The most hilarious (not to mention, hypocritical), aspect of this situation, I think, is that Shoghi Effendi in God Passes By accuses Mírzá Muḥammad-‘Alí of tampering with the text of holy writings when he had done the same thing himself! Shoghi Effendi writes: "And yet it was this same Mírzá Muḥammad-‘Alí...He it was who, when sent on a mission to India, had tampered with the text of the holy writings entrusted to his care for publication" (p. 248-249).

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