Baha'i UHJ orders Baha'i scholars to utilize censored resources.

On May 22 in 1984, the Universal House of Justice addressed a letter to the National Spiritual Assembly of Taiwan, advising them to "base your translations on current editions of all the books referred to, if translation is involved. In each instance you should consult the original publisher and obtain a copy of the latest printing or edition to ensure that all approved corrections are embodied in your translation." Many Bahá'í books have had significant edits, deletions, and additions since their authors' deaths for various reasons, including failed prophecies.

Translators Should Utilize Most Recent Editions of Books

"The Universal House of Justice has requested us to advise you to base your translations on current editions of all the books referred to, if translation is involved. In each instance you should consult the original publisher and obtain a copy of the latest printing or edition to ensure that all approved corrections are embodied in your translation."

(From a letter written on behalf of the Universal House of Justice to the National Spiritual Assembly of Taiwan, May 22, 1984)

George Townshend was an Irish Anglican clergyman who had renounced his orders to the Anglican Church in 1947, at the age of 70. Shoghi Effendi designated him a Hand of the Cause of God in 1951 and once said of George Townshend that he feels "Mr. Townshend's services to the Faith can best be rendered by his writing about it, as he obviously has an outstanding ability in this direction..." Of the books that Townshend wrote, Christ and Bahá’u’lláh is notable for the changes made from the original publication to subsequent editions published after the passing of Shoghi Effendi. For example, a statement about the "first and present Guardian" has been removed and a section discussing "the lineage of succeeding Guardians" has been replaced with a section discussing "divinely guided institutions" in general.

John Esslemont's book Bahá'u'lláh and the New Era remains an important text that has been used in Bahá'í missionary activity. However, from in its initial publication to later editions, Bahá'u'lláh and the New Era has been significantly edited, with references to Avarih removed in subsequent editions published after Avarih's apostasy from the Bahá'í Faith.

Other significant edits include...

Perhaps the most important change in Bahá'u'lláh and the New Era was made on page 212 of the 1923 edition. Recorded as a Bahá'í prophecy (59) concerning the "Coming of the Kingdom of God," Esslemont cited Abdu'l-Bahá's interpretation of the last two verses of the Book of Daniel from the Bible. He stated that the 1335 days spoken of by Daniel represented 1335 solar years from Muhammad's flight to Medina in 622 A.D., which would equal 1957 A.D.. When asked "'What shall we see at the end of the 1335 days?'," Abdu'l-Bahá's reply was: "'Universal Peace will be firmly established, a Universal language promoted. Misunderstandings will pass away. The Bahá'í Cause will be promulgated in all parts and the oneness of mankind established. It will be most glorious!'" (60) In editions published after his death, Esslemont's words have been changed to say that Abdu'l-Bahá "reckoned the fulfillment of Daniel's prophecy from the date of the beginning of the Muhammadan era " (61) and one of Abdu'l-Bahá's Tablets is quoted on the same subject in which he writes, "'For according to this calculation a century will have elapsed from the dawn of the Sun of Truth....'" Esslemont appears to conclude that Abdu'l-Bahá was referring to the year 1963 and the one hundredth anniversary of Bahá'u'lláh's public claim to be a Manifestation of God. (62) These words, however, were never written by the author, but were added posthumously. And, it should be noted that the phrase "'the dawn of the Sun of Truth'" is not a reference to a particular year, in this case 1863, but to a period of years when the Bab and his followers were preparing the way for the Manifestation of Bahá'u'lláh. Hence, they are commonly referred to as the "Dawn-Breakers." (63) Further, in another quotation which originally appeared on the same page, but was also removed from later editions, Abdu'l-Bahá plainly stated, "' This is the Century of the Sun of Truth. This is the Century of the establishment of the Kingdom of God upon the earth.'" (64) Esslemont recorded Abdu'l-Bahá as declaring explicitly that the prophecy was to be computed from the Hijra or 622 A.D. and that specific conditions would exist in the world upon it's fulfillment in 1957. When it became apparent that this Bahá'í prophecy would not be fulfilled, it was replaced with the ambiguous material which has remained in the text to the present. This is evident from the fact that, although Esslemont's other eyewitness accounts were removed in the 1937 revision, the record of Abdu'l-Bahá's prophecy was left intact by the American National Spiritual Assembly and Shoghi Effendi. It was not changed until after 1957. (65) Also, Abdu'l-Bahá's conviction that all of these events would take place in this century have been expressed in other writings and it is evident that Shoghi Effendi shared his optimism as well. (66)

Kazemzadeh is dead !

Found this interesting entry on TRB - posting it again in the memory of Firuz Kazemzadeh!

Firuz Kazemzadeh, was a member of the National Spiritual Assembly of the U.S. for more than 40 years. He was also appointed a member of the U.S. International Freedom Commission, that reviews report on religious freedom worldwide by the Government of U.S.

Source : TRB

In my previous post, I researched Baha'i POLITICIAN Firuz Kazemzadeh's act of forcing the USA to ratify the Genocide Convention.

Why on earth, after the ratification, didn't the Baha'is and their leader Firuz Kazemzadeh-- assist the UN in order to stop the genocide of Rwanda and Bosnia.

Could it be that Firuz Kazemzadeh was not well received by then President Clinton?

Or a more likely answer: the RATIFICATION OF THE GENOCIDE CONVENTION BY THE USA has been used by the World Baha'i Administration for their own personal cause- namely for financial enrichment of the Iranian Baha'is by :

1) Allowing Iranian Baha'is to obtain refugee status in their host country and then be swiftly placed on the host country welfare system.

2) For this extremely pleasant financial program, most Iranian Baha'is migrate to the USA. Has anybody seen an Iranian Baha'i become refugee of the Sudan, Congo, Mozambique? The answer is NO-NO-NO. There is no financial interest in those third world countries.

3) By having more Iranian Baha'i "voters" on their side in their host country, these Baha'is are able to distabilize the government by forcing the government to abide by the financial request of the Universal House of Justice. Refer for example to how Baha'i "politician" Firuz Kazemzadeh was able to force Jessie Helms to abstain from voting against the Genocide Convention- with the assitance of a slew of red-white- yellow- black Baha'is standing on the private property -lawn-of Jessie Helms (and therefore disturbing a very private reception).

4) The Universal House of Justice welcomes genocides as it is seen by Baha'i administration as having more "receptive" people towards the baha'i cult. Genocides are used by Baha'is to further their own cause in the context of their squirmishes with the Islamic Republic of Iran-- with total disregard for the lives and welfare of those of non-Iranian origin- such as Bosnia-rwanda-Sudan.

5) Can any Baha'i provide authenticated documents related to the Universal House of justice taking a stance on genocide of world population-- other than IRANIAN BAHA'IS? The answer is NO-NO-NO.

6) It is truly UNACCEPTABLE for Baha'is to use the murder of innocents Africans and Muslims in Rwanda (1 million) and Bosnia (300,000) respectively, for their own personal financial gain- through their Iranian Baha'i refugee program.

7) To make matters worse, the Baha'i propaganda machinery has claimed that up to 200 baha'is have been executed in Iran. Through my research, I have been able to uncover some inconsistencies- some of those who were executed HAD COMMITTED CRIMES- OTHERS WERE MURDERED BY OTHER BAHA'IS AND THEN MADE IT LOOK LIKE THE ISLAMIC REPUBLIC OF IRAN WAS RESPONSIBLE. I will post more on the specifics of the Baha'i committed wholesale murder of Iranian NSA member Dr. NADJI, and the execution of Jewish baha'i Mahboubian on ground of theft- lying about religion- bribery ( after he had returned back to Iran from San Diego, CA to retrieve more stolen wealth).

8) Mr. Sabet cleaned up the Iranian Bank "NOW-NAHALLAN" just before the Iranian revolution- He brought billions of dollars to the USA. As a gesture of good will, Sabet gave 11 million dollars --OF HIS STOLEN MONEY-- to the Universal House of justice. Needless to say, the Universal House of justice graciously accepted the "generous offering" of stolen wealth.

9) Now, the Universal House of justice is determined to have the Islamic Republic of Iran pay back each Iranian Baha'i -his-her share of the stolen money from the Iranian Bank "NOW-NAHALLAN". In effect, that is DOUBLE WHAMMY!!!

10) Mr. Sabet is silent now- he died several years ago in Los Angeles. His loyal followers all live in Los Angeles- and are made up of prominent Jewish Baha'is- including the Amanat family. These followers have enough financial clout to sway the US political scene as to avoid a full senate inquiry into the BAHA'I FAITH defrauding its own members in Iran, and then bringing all the stolen wealth through the SABET conduit to Los Angeles.

You must not dissociate yourself from Church Membership ! - 'Abdu’l-Bahá

On 5th May, 1943, a letter written in behalf of Shoghi Effendi said "The friends should by all means be encouraged to withdraw from church membership and be made to realize that, though we as Bahá'ís are ardent believers in Christ, we do not and cannot support, church institutions and doctrines when Christ has come again and brought new laws for the world today and its present needs; to adhere to forms, mostly man-made, and now out-moded and no longer needed, is meaningless. This does not mean they should no longer associate with the church members; they should cease to be registered members of it."
  1. Bahá'ís Are Ardent Believers in Christ
"The friends should by all means be encouraged to withdraw from church membership and be made to realize that, though we as Bahá'ís are ardent believers in Christ, we do not and cannot support, church institutions and doctrines when Christ has come again and brought new laws for the world today and its present needs; to adhere to forms, mostly man-made, and now out-moded and no longer needed, is meaningless. This does not mean they should no longer associate with the church members; they should cease to be registered members of it."
(From a letter written on behalf of Shoghi Effendi to an individual believer, May 5, 1943)
During his visit to London in 1911, 'Abdu’l-Bahá had the following interaction with a Christian...
A student of the modern methods of the higher criticism asked ‘Abdu’l-Bahá if he would do well to continue in the church with which he had been associated all his life, and whose language was full of meaning to him. ‘Abdu’l-Bahá answered: “You must not dissociate yourself from it. Know this; the Kingdom of God is not in any Society; some seekers go through many Societies as a traveller goes through many cities till he reach his destination. If you belong to a Society already do not forsake your brothers. You can be a Bahá’í-Christian, a Bahá’í-Freemason, a Bahá’í-Jew, a Bahá’í-Muḥammadán. The number nine contains eight, and seven, and all the other numbers, and does not deny any of them. Do not distress or deny anyone by saying ‘He is not a Bahá’í!’
Numerous statement by Shoghi Effendi would later contradict these statements, with Bahá’ís being explicity prohibited in associating with any other faiths.

For example...
  1. Bahá'ís Belonging to Churches, Synagogues, Freemasonry and the Like
"As regards the question of Bahá'ís belonging to churches, synagogues, Freemasonry, etc., the friends must realize that now that the Faith is over 100 years old, and its own institutions arising, so to speak, rapidly above-ground, the distinctions are becoming ever sharper, and the necessity for them to support whole-heartedly their own institutions and cut themselves off entirely from those of the past, is now clearer than ever before. The eyes of the people of the world are beginning to be focused on us; and, as humanity's plight goes from bad to worse, we will be watched ever more intently by non-Bahá'ís, to see whether we do uphold our own institutions wholeheartedly; whether we are the people of the new creation or not; whether we live up to our beliefs, principles and laws in deed as well as word. We cannot be too careful. We cannot be too exemplary.
"There is another aspect to this question which the friends should seriously ponder, and that is that, whereas organizations such as Freemasonry may have been in the past entirely free from any political taint, in the state of flux the world is in at present, and the extraordinary way in which things become corrupted and tainted by political thought and influences, there is no guarantee that such an association might not gradually or suddenly become a political instrument. The less Bahá'ís have to do, therefore, with such things, the better."
(From a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of the British Isles, August 5, 1955)
And also...
"The point is not that there is something intrinsically wrong with Masonry, which no doubt has many very high ideals and principles, and has had a very good influence in the past.
"The reasons why the Guardian feels that it is imperative for the Bahá'ís to be dissociated from masonry at this time, and I might add, other secret associations, is that we are the building blocks of Bahá'u'lláh's New World Order ... the Bahá'ís should be absolutely independent, and stand identified only with their own teachings. That is why they are requested to withdraw from membership in the church, the synagogue, or whatever other previous religious organization they may have been affiliated with, to have nothing whatsoever to do with secret societies, or with political movements, etc. It protects the Cause, it reinforces the Cause, and it asserts before all the world its independent character.
"Another reason is that unfortunately the tremendous political influences in the world today are seeping deeper and deeper into men's minds; and movements which in the past were absolutely uninfluenced by any political tinge of thought now in many places are becoming infiltrated with political side-taking and political issues; and it becomes all the more important for the Bahá'ís to withdraw from them in order to protect the Faith.
"The Guardian believes that you, as an intelligent man, a Bahá'í, will see the need for this. It is only by all living according to general principles that we can knit the fabric of the Faith all over the world into a closer unity.
"He is fully aware that certain individuals are struck much more forcibly by such requests than others. This has been the case with some of the old Bahá'ís in England, who have been Masons from their boyhood on; but, as it is his duty to protect the Faith, he can only appeal to the Bahá'ís to assist him in doing so; and to consider the general good, rather than their personal feelings, however deep they may be, in such matters."
(From a letter written on behalf of Shoghi Effendi to an individual believer, February 12, 1956)

Baha'i Awakening : "I feel like my NSA is asking me to be their puppet in political campaign."

By tgisfw

Once again I got a letter asking me to call my political representatives regarding a resolution. I don't think this is a good tactic. But more than telling me what to to - they also say what "not" to do.

The NSA says :

As this is a telephone campaign, do not send requests in writing, whether by email or otherwise. Further, do not attempt to engage your representative’s or senators’ office staffs in conversation beyond a simple request for cosponsoring the resolutions. Each call should take only a few minutes.

To my mind unless someone is really familiar with the resolution you should not support it. Politicians are tricky and there may be things "attached" to the resolution that may not be good at all. And what about other resolutions they make that I don't agree with ? It seems like if this is a practice that Baha'is feel is good - should not I also write or call-in in regards to resolutions that I don't like when it involves war or bombing or occupation of countries with military force or sanctions ? I think we need consistency. If we are to support or not support resolutions then allow us to do so in a manner that the constitution allows, not simply in a way the LSA thinks is good. I don't think the NSA should determine the Baha'i communities political POV.

I think the LSA at most should say there is the resolution in question and encourage the friends to study it and explain why they think it is important. But to say when and how we should respond to this in my mind is dangerous practice. Are we to be like sheep and just do what they say? What if I want to write a letter instead of calling. Are they saying I can't ? There are many "sheep" in our communities and with all good intention will simply obey - but This is what is known as "slippery slope." Instead of telling the friends what to do , the friends should be empowered to know how to say aware of these types of actions in congress and act appropriately as they see fit. This would be creating better Baha'is and more valuable resources and seems to be goal or core activities.

This entire approach needs to be studied with some consultation with the community. The idea of asking the friends to contact a political leader or representative with a specific message - I don't see this as part of what I understood to be my responsibility or duty of LSA when I became a Baha'i.

It would be nice to have a deepening first on why they do this. And how they determine what resolutions are important.

In general I think this is the final result of this kind of letter: Baha'is are saying things that may not be genuine to what they feel about the resolution. I think the NSA should emphasize don't do anything until you read the resolutions for yourself.

Some Baha'i will say " well just don't do it " but I feel that the community is being groomed for "brain washed" type actions.

It does not seem right at all. I would never say I support this or that to a political leader unless I was fully up to date on the resolution of alternative POV on how to handle the issue in political manner.

How 'Baha'i Diplomacy' and 'Baha'i Wisdom' works ?

Here is information from the manual on public affairs published by the NSA of the US. I have highlighted areas that might help you with your concerns:

Regarding Bahá’í Matters

The relationships between the Bahá'í community and the government are the responsibility of the elected institutions of the Faith. Local Spiritual Assemblies are responsible for Bahá'í contact with local government agencies and officials (city councils, mayors, etc.) and, where appropriate, with local representatives to the state legislature. The National Spiritual Assembly, through its Washington, D.C., Office of Public Affairs, is responsible for all Bahá'í contact with federal or state government agencies and officials (the president, the State Department, senators, congressional representatives, governors, state government agencies, etc.). Bahá’ís who wish to contact government agencies or officials on Bahá'í matters or to mention or discuss the Bahá'í Faith must first ask the appropriate Bahá'í institution for permission.
The National Spiritual Assembly occasionally requests that Local Spiritual Assemblies or individual Bahá'ís contact federal or state government officials to ask their assistance on a particular issue that the Bahá'ís have chosen to promote. In these instances, Bahá'ís should call or write their legislators on behalf of the Bahá'í Faith, being mindful to refrain from quoting the Bahá'í writings or using the opportunity to teach the Faith. Meeting with Government Officials Regarding Bahá'í Matters here may be times in meetings when local Bahá'ís will discuss the Faith in response to questions from a government official, but it is important to exercise caution to ensure that the official does not develop the impression that the Bahá'ís’ visit and proposals are only a means of teaching the Faith. Local Bahá'ís engaged in public affairs work will have to gauge each situation on its merits, determining what and how much information on the Faith to share in a given meeting. They will make these determinations with increasing ease as their experience grows.
REFERENCE: Bahá'í International Community, External Affairs Manual – Bahá'í Diplomacy, p. 32.

Regarding Non-Bahá’í Matters

Of course, Bahá’ís can contact government representatives and express their views on non-Bahá’í matters as their consciences dictate, provided they do so as an individual and do not identify themselves as Bahá’ís.
Participation in Petitions and Letter Writing Campaigns
The believers are free as citizens to sign petitions or write letters to bring certain matters to the attention of the public and public officials. However, they should not identify themselves as Bahá’ís, unless encouraged to do so by a Bahá’í institution. The decision to participate in the myriad petitions and letter-writing campaigns in progress at any given time is largely left to the individual, to be made in accordance with his or her understanding of the teachings and the dictates of his or her conscience. However, if the friends have questions about particular issues or initiatives, they are encouraged to contact the appropriate institution for guidance — the Local Spiritual Assembly for local petitions and campaigns, and the National Spiritual Assembly’s Office of Public Affairs for national or international petitions and campaigns.

Recently retrived Baha'i censuses from several countries exposes Baha'i lies more...

"During my time as a Baha'i, I saw potential converts lied to by Baha'is regarding the membership of the Faith. The Baha'is, especially the Baha'i leadership, have always grossly inflated the 'official' numbers in order to present an inaccurate picture to the world (as well as to individuals considering conversion) and to make the Faith seem much more successful and influential than it really is. " --Scott

Professor Juan Cole of the University of Michigan commented in April 2001 that, since 1968, 50% of the people who entered the bahai faith have left it. According to him, the usual figure for most Christian denominations is approximately 80% retention, meaning about only 20% decide to leave once they become a member. See Professor Cole's comment below that even 5 million Baha'is worldwide is exaggerated by the Baha'i administration.

50% is truly a remarkably high number and reveals emphatically that something is indeed wrong about the atmosphere within the bahai faith. Often the new adherent quickly comes to realize someting is wrong behind the facade of love and brotherhood.

The FULL TEXT of the New Mexico lawsuit reveals what many of the problems are that are driving sensitive and thoughtful people out of the bahai faith in droves.

Juan Cole has also stated that according to the official census figures of India there are approximately only 5,000 bahais that they were able to find in the country compare with the millions claimed by the bahai administration, a fact worth lingering on....

Census data
Bahá'í-cited data
30,000[6]; 46,587[2]
over 2,000,000[11]

  1. "Redatam". Census. Barbados Statistical Service. 2010. Archived from the original on 4 October 2010. Retrieved April 23, 2017.
  2. "Most Baha'i Nations (2005)". QuickLists > Compare Nations > Religions >. The Association of Religion Data Archives. 2005. Retrieved April 23, 2017.
  3. "2010 Census of Belize Overview". 2011. Retrieved April 23, 2017.
  4. "2010 Census of Belize Detailed Demographics of 2000 and 2010". 2011. Retrieved April 23, 2017.
  5. "2011 National Household Survey: Data tables". Statistics Canada. Retrieved April 23, 2017.
  6. "The Bahá'í Community Canada, Facts and Figures". The Bahá’í Community Canada. Bahá’í Community Canada. 2014. Retrieved April 23, 2017.
  7. "Chapter II, Population Composition, 2002 Census" (PDF). Statistics Bureau. 2002. Retrieved April 23, 2017.
  8. "C-01 Appendix : Details of Religious Community Shown Under 'Other Religions And Persuasions' In Main Table C-1- 2011 (India & States/UTs)". Retrieved September 17, 2016.
  9. "Population Enumeration Data (Final Population)". Retrieved April 23, 2017.
  10. "Resident population by religion and sex" (PDF). Statistics Mauritius. pp. 68,71. Archived from the original (PDF) on October 16, 2013. Retrieved April 23, 2017.
  11. "Baha'i Faith in India". Official Website of the Bahá'ís of India. National Spiritual Assembly of the Bahá'ís of India. 2010. Retrieved April 24, 2017.
Discuss this :

This is also interesting :

Influence of Sufism on Baha'i Cult

Several Dervish friends of Baha'u'llah.
From left to right Dervish Yoghdeh, Dervish Teighoor, Dervish Moones, Dervish Moosadeh, Dervish Tavangar, the first person from the right is unknown.
On April 10 in 1854, Bahá'u'lláh left Baghdad for the mountains of Kurdistan almost one year to the date of his arrival in Baghdad from Iran on April 8, 1953. Bahá'u'lláh spent two years using the name Darvish Muhammad-i-Irani studying with various Sufi sheikhs. His studies with the Sufis led to his writing the Four Valleys in 1857 and Seven Valleys in 1860. Both books are usually published together and their contents are largely based on the experiences he had as Darvish Muhammad-i-Irani. Similarly, the Kitáb-i-Íqán, written in 1861, contains many themes common to Sufi teaching. Finally, Bahá'í cosmology is largely a reflection of Sufi cosmology.

'Mother of Baha'is' alienates herself from the Bahá’í cult due to shameless behaviour of Bahá’ís

Phoebe Hearst - 'Mother of the Faithful'

On April 13, 1919, Phoebe Hearst passed away. She was an early Bahá'í who later became estranged from the Bahá'í Faith due to being extorted for money by other Bahá'ís. She was also a wealthy philanthropist, the wife of Senator George Hearst, and the mother of publisher William Randolph Hearst.

Hearst was raised a member of the Cumberland Presbyterian faith in the 1840s. In 1898 she converted to the Bahá'í Faith, and undertook a Bahá'í pilgrimage to Palestine to meet 'Abdu'l-Bahá with other American pilgrims, including Ibrahim George Kheiralla, Lua Getsinger and May Boles. It was during this trip, in Akka, that Kheiralla witnessed firsthand the conflict between 'Abdu'l-Bahá and his brothers, leading him, upon his return to America in 1899, to form the "Society of Behaists" which would later be led by Shua Ullah Behai and to author a book, Beha'u'llah, wherein he states his belief that 'Abdu'l-Bahá was equal in rank to his brothers Mírzá Muhammad `Alí, Díyá'u'lláh, and Badi'u'lláh

Phoebe Hearst helped play a key role in the spread of the Bahá'í Faith in the United States. In October 1912 she invited 'Abdu'l-Bahá, who was travelling throughout the United States, to stay at her home for a long weekend, even though at that time she had become estranged from the Bahá'í faith. During his stay 'Abdu'l-Bahá mentioned that anyone who tried to extort money or goods from others should not be considered a true Bahá'í. Mrs. Hearst had been a victim of such an incident, which had caused her estrangement from the religion.

Source :

Pune (India) Baha'i community witnesses one more Sex Scandal

Taraz Navayazdan

In December 2015 a winterschool was organised by the Baha'is to give a chance to Baha'i youth to mingle with each other and learn more about Baha'i activities. Not all attending this winterschool are bachelors. One married couple (Naim & Dilrabo) from Yaganegi family attended this winterschool. This is a famous Baha'i family in Pune and is related to other prominent Baha'is like Lesan Azadi, Payam Shoghi, Nemat Mihrshahi etc.

Naim Yaganegi (a Persian Baha'i) married Dilrabo, a Baha'i and a foreign national (I think from Tajikistan). They have two kids. Dilrabo alone attended the WS in Riverdale School (a Baha'i inspired school) in Pune. One prominent Baha'i activist Taraz (also Persian), a bachelor and serving at various Baha'i committees also attended this WS. It is well known that Baha'is try to find their life-partners in these kinds of camps. Some Baha'is also satisfy their carnal desires under the name of Baha'i core activities.

Baha'is are notorious throughout the world for their sexual scandals, broken marriages and illegal relationships. From the topmost leadership to lower level all Persian Baha'is are morally corrupt and are damaging the cultural / moral fabric of this nation.

I would just name a few Persian Baha'is who are involved in immoral activities in and around Pune.
Payam Shoghi, Delavara Mihrshahi, Rowhani Sisters (Marzia, Jena and Nazneen), Omid Seiosansian - none of them originally Indian.

Coming again to the story of Taraz and Dilrabo – Taraz tried to impress Dilrabo by showing how active he is in the Baha'i faith. Naim, Dilrabo's husband is a simple man and not a very active Baha'i. Dilrabo and Taraz started to chat on Whatsapp and gradually built a relationship that is condemned in the Indian society.

Naim insisted that the Institutions of the Baha'i faith punish Taraz for his illicit relationship with his wife. Baha'is are told not to go to police but approach their administrative system which they believe is from Bahaulla. Poor Naim approached the LSA but nothing happened. Taraz did not even face the Administrative Sanctions, while there are many Indian Baha'is who have faced Administrative Sanctions for marrying according to Hindu rites.

According to what is known to many Baha'is in Pune this is what happened after the winterschool :

Taraz and Dilrabo started chatting on whatsapp. Later they were discussing on sleeping together and using condoms and how they can use the home of one of their Baha'i friend Mayuri whose keys were lying with Taraz. They copulated during the Baha'i month of fasting may be because there is no law that forbids sex during fasting in the Baha'i religion!

The marriage of Naim was ruined, Baha'i 'Spiritual Assembly' did nothing to Taraz, he is free today and exploiting other innocent Baha'i girls who get impressed by seeing the Baha'i activities of Taraz. Poor Naim did not divorce Dilrabo for the sake of his kids.

Persian Baha'is are the most corrupt people. If any Persian Baha'i is found exploiting an Indian lady, he will be punished not by the LSA but by Indian people themselves!.

Many thanks to our friend (name withheld) for sharing this.

Source :

Baha'is are happy with what happened in Troutdale, Oregon.

The Multnomah County Sheriff’s Office in Oregon is investigating a “bias” crime that was reported Tuesday after Hasel Afshar, who is originally from Iran, returned from a three-day vacation in Canada to find his home ransacked and vandalized with racist graffiti. The vandals even left a threatening note.

According to local news site the Gresham Outlook, the graffiti referred to Afshar as a “terrorist” and a “Muslim” and directed him to “get out of America.”

“I’m not Muslim,” Afshar, who is of the Baha’i faith and has lived in America since 2010, told the news site. “I just grow a beard.”

The vandals went so far as to leave a threatening note on Afshar’s coffee table that was weighed down with seven .45-caliber bullets placed in the shape of a cross.

“If I see you here next month, I will shoot you and burn your house,” the note read, according to the site.

More :

Baha'is normally appreciate these kinds of incidents at it gives publicity to their cult. They have already started exploiting this incident on social media.

Abdul Baha is reported to have said :

"In principle, We prefer freedom as it is one of the Divine blessings and pleases God. However this is not because freedom helps with the diffusion and propagation of Our Cause, as it is the opposite, namely, Our Cause grows better in a repressive environment."

Sexism in Baha'i cult

Baha'i Faith, almost certainly be touted as promoting "equality of men and women" and as such would be a progressive belief almost unique in the world's religions if it was totally true. The Baha’i Faith claims to support the ideal of equality of men and women as a basic teaching.

But full equality of the sexes? Not in the Baha’i Faith as women are deprived the right to be elected as members of the Universal House of Justice.

Though Baha'u'llah, the prophet-founder of the Baha'i Faith, plainly said that in his religion "women are as men." What the public generally doesn't know, is that women are excluded from serving on the religion's highest governing body, the Universal House of Justice. The Universal House of Justice is the international governing council of the Bahá’í Faith and the center of Bahá’u’lláh’s Covenant today. The ineligibility of women for membership on the Universal House of Justice the exclusion of women from the House is impossible to change, since that provision occurs in the "authorized interpretations" of Baha'i scripture.

The Bahá’í Faith counsel proclaims in understanding of this established provision of the Order of Bahá’u’lláh that membership of the Universal House of Justice is confined to men only, the important point for Bahá’ís to remember is that in the face of the categorical pronouncements in Bahá’í Scripture establishing the equality of men and women, the ineligibility of women for membership on the Universal House of Justice does not constitute evidence of the superiority of men over women.
But no matter how they say it is otherwise membership of the Universal House of Justice is confined to men only is sexist and does constitute evidence of the Bahá’í Faith support of superiority of men over women.

Not only are women excluded from membership in the Universal House of Justice as not a small thing, but is a big deal that is very important as Universal House of Justice body has absolute power over the rest of the worldwide Baha’i community, by its being considered infallible, like Baha’u’llah, Abdu’l-Baha, and Shoghi Effendi before them. All of them were also men, by the way. Clearly, the idea that the sexes are equal in the Baha’i Faith is an outright lie. When a body that has absolute power excludes women from its membership, that means the women of that community have NO power of their own and any appearances of authority from any Baha’i woman is merely phony window dressing.

The exclusion from service of women on the religion's highest elected institution is not a sign of equality at all. To support women being excluded from the Universal House of Justice Shoghi Effendi quoted from a letter written by his grandfather 'Abdu'l-Baha, which said that Baha'u'llah referred to the members of the House of Justice as "men", and that women were therefore not eligible to serve. To many Baha'is, this exclusion cannot be changed any more than a Christian could remove an inconvenient passage from the Bible.

In 1988, a paper called "The Service of Women on the Institutions of the Baha'i Faith" was written by a group of young Baha'i scholars and presented to an Association for Baha'i Studies conference in New Zealand that same year. However, Baha'i authorities suppressed the article, and its authors were forbidden to circulate it, and few were aware of it until it was published on the web in the mid-90s. What this paper revealed was that the letter Shoghi Effendi quoted, and used as a justification for excluding women from the Universal House of Justice was actually written to an early American believer in 1909 and referred to the "House of Justice" (now Spiritual Assembly)in Chicago. The intention of this exclusion, made at a time when most American women didn't have the right to vote even in ordinary governmental elections, was probably to avoid undue controversy.

It is a principle of the Baha'i Faith to apply its laws and teachings gradually and "wisely". There are still laws which exist in Baha'i scripture that are not yet applicable world-wide. However, 'Abdu'l-Baha later reversed the policy of exclusion, giving women the equal status on local and national assemblies that they now enjoy. Besides bringing up the historical context for the letter used to justify women's exclusion, the "Service of Women" paper points out that while Baha'u'llah refers to the members of the "House of Justice" as men, he also does so when referring to the plural. A reference to "houses of justice" could only mean the local bodies, so that if he intended to exclude women from serving, this would have meant at all levels. It should also be pointed out that the term used for "men" in Arabic, can also be used to mean "notables".

Instead of welcoming the possibility of resolving a clear conflict between principle and practice in the Baha'i Faith, the Universal House of Justice reacted by suppressing and denying this information. In fact, openly opposing the official stance on this issue can result in retaliation by Baha'i institutions. In 1997,Canadian fantasy writer Michael McKenny was summarily disenrolled, primarily for his outspokenness on email forums for women's full inclusion in Baha'i administration. In fact, this was the first time the penalty of disenrollment had ever been used, and it was apparently specifically devised to deal with dissidents on the Internet.

Furthermore, in the Baha'i Faith there are particular cases of assignment of different roles to women and men at the level of individual life, family, and society.

Men are, for example, required to do a pilgrimage if they are financially capable of it, and women are not required. Nor are women required as men to be involved in fasting and saying obligatory prayers or an alternative prayer, during menstruation. Mothers have a right for financial support from their husbands, but not the opposite, while they still retain their other rights. A dowry is required to be given from man to woman for a marriage. In cases where there is no ‘last will and testament’ of a deceased person (which is not supposed to happen very often, since Baha’is are required by Bahaullah to write a will to determine how to dispose their property as they wish), some of their female relatives receive an inheritance slightly less than the male relatives.

Source :

What made me leave the Baha'i faith ?

By diamondsouled

...I do agree though that the Baha'i Faith, in all it's various incarnations, is a cult.

I was indoctrinated into the Baha'i Faith from the age of seven. I grew up believing that I was one of the chosen. Over the years though more and more Baha'i contradictions began to pile up to the point where I could no longer ignore them.

One of the first was when I asked my mother at around the age of 15 why women were not allowed to be members of the Universal House of Justice. Her response made me think. She said that women were not allowed to be members of the Universal House of Justice because of their monthly periods where they might be too emotional to made good decisions. I laugh now when I think back on that answer.

Such contradictions continued to mount for many years. At one event sponsored by the Regional Teaching Committee on the lower mainland in BC I attended a meeting where they advised the particapants to befriend people of Chinese ancestor for the purpose of converting them to the Baha'i Faith. We were cautioned to not reveal at first that Baha'u'llah was a prophet and Baha'i a religion but to say that Baha'u'llah was a social reformer and Baha'i a social movement. I immediately developed a sinking feeling in the pit of my stomach. I felt like I'd walked into a Scientology meeting by mistake. I left that meeting without saying goodbye and the Faith was never the same for me after that Baha'i cult experience.

I did attend meetings in other Baha'i communities after that eye opener but the evidence that Baha'i is a cult simply mounted.

I attended one meeting in Creston BC where members of the Doukabor community were invited. The Doukabor folks shared some lovely singing after which the traveling Baha'i teacher gave a short lecture about the Baha'i Faith. At the end of her lecture this Baha'i teacher broke out the conversion cards she had with her and invited the lovely Doukabor folks to sign time. I had to speak out. Proselytization isn't allowed in the Baha'i Faith and this was a clear case of proselytization.

The host was taken off guard when I mentioned the Baha'i prohibition on proselytization, especially after the fine Doulabor folks agreed that a clear attempt to convert them had been made. They had shared lovely singing the Baha'is has shared nothing but a shallow attempt to convert.

The traveling Baha'i teacher shot daggers at me when I apologized for raining on her parade.

Eventually such clear evidence of the Baha'i Faith's cult status mounted until I could no longer in good conscience remain a Baha'i. I resigned from the Baha'i Faith after 45 years of being Baha'i.


Larry Rowe

Shoghi Effendi writes about chastisement of Muslims and Christians!

by : A35821361

On March 11, 1936, Shoghi Effendi wrote a letter later published as The Unfolding of World Civilization, a document included in the book titled World Order of Bahá'u'lláh

Within the The Unfolding of World Civilization are sections, such as one entitled Collapse of Islam, in which Shoghi Effendi summarizes late Ottoman and early Turkish Republican history in these terms...
The murder of that arrogant despot in the year 1876; the Russo-Turkish conflict that soon followed in its wake; the wars of liberation which succeeded it; the rise of the Young Turk movement; the Turkish Revolution of 1909 that precipitated the downfall of ‘Abdu’l-Ḥamíd; the Balkan wars with their calamitous consequences; the liberation of Palestine enshrining within its bosom the cities of ‘Akká and Haifa, the world center of an emancipated Faith; the further dismemberment decreed by the Treaty of Versailles; the abolition of the Sultanate and the downfall of the House of Uthmán; the extinction of the Caliphate; the disestablishment of the State Religion; the annulment of the Sharí’ah Law and the promulgation of a universal Civil Code; the suppression of various orders, beliefs, traditions and ceremonials believed to be inextricably interwoven with the fabric of the Muslim Faith—these followed with an ease and swiftness that no man had dared envisage. In these devastating blows, administered by friend and foe alike, by Christian nations and professing Muslims, every follower of the persecuted Faith of Bahá’u’lláh recognized evidences of the directing Hand of the departed Founder of his religion, Who, from the invisible Realm, was unloosing a flood of well-deserved calamities upon a rebellious religion and nation. World Order of Bahá’u’lláh, page 175
Three thoughts from this passage:

1) Shoghi Effendi considers the British seizure of Palestine a "liberation." By the time World Order of Bahá’u’lláh was published in 1938, the British had permitted the immigration of hundreds of thousands of Jewish settlers to Palestine, and in 1937 the Peel Commission proposed a partition of Palestine into Jewish and Arab sectors. The proposal was rejected by both the Arab and Jewish leadership. It is not mere conspiratorial inklings that lead detractors to consider the Bahá'í Faith to have ties to Zionism or British and Russian Imperialism.

2) Shoghi Effendi refers to "the further dismemberment decreed by the Treaty of Versailles" of the Ottoman Empire. The Treaty of Versailles was signed between Germany and some of the Allied nations, and it did not pertain to the Ottoman Empire. The Ottoman Empire would cease hostilities with Allies through the Armistice of Mudros, and Treaty of Sevres that was signed at the end of World War I was never ratified by the Ottoman Parliament in Istanbul. The nascent Republic of Turkey would later sign the Treaty of Lausanne with the Allies.

3) Shoghi Effendi describes the suffering of Ottoman subjects in World War I to have been "well-deserved calamities" unloosed by the "directing Hand" of Bahá'u'lláh. One wonders how anyone can equate Bahá'u'lláh's exile, where he was still allowed to lead his religious community and publicly declare himself Him whom God shall make manifest, with the suffering of World War I

In the following section, Deterioration of Christian Institutions, Shoghi Effendi similarly targets Christianity...
Time alone can reveal the nature of the rôle which the institutions directly associated with the Christian Faith are destined to assume in this, the Formative Period of the Bahá’í Era, this dark age of transition through which humanity as a whole is passing. Such events as have already transpired, however, are of such a nature as can indicate the direction in which these institutions are moving. We can, in some degree, appraise the probable effect which the forces operating both within the Bahá’í Faith and outside it will exert upon them.
In the section titled Community of the Most Great Name, Shoghi Effendi lauds the Bahá’ís...
Conscious of their high calling, confident in the society-building power which their Faith possesses, they press forward, undeterred and undismayed, in their efforts to fashion and perfect the necessary instruments wherein the embryonic World Order of Bahá’u’lláh can mature and develop. It is this building process, slow and unobtrusive, to which the life of the world-wide Bahá’í Community is wholly consecrated, that constitutes the one hope of a stricken society. For this process is actuated by the generating influence of God’s changeless Purpose, and is evolving within the framework of the Administrative Order of His Faith.
In a world the structure of whose political and social institutions is impaired, whose vision is befogged, whose conscience is bewildered, whose religious systems have become anemic and lost their virtue, this healing Agency, this leavening Power, this cementing Force, intensely alive and all-pervasive, has been taking shape, is crystallizing into institutions, is mobilizing its forces, and is preparing for the spiritual conquest and the complete redemption of mankind. Though the society which incarnates its ideals be small, and its direct and tangible benefits as yet inconsiderable, yet the potentialities with which it has been endowed, and through which it is destined to regenerate the individual and rebuild a broken world, are incalculable.
Shoghi Effendi continues in Divine Retribution...
Ominous indeed is the voice of Bahá’u’lláh that rings through these prophetic words: “O ye peoples of the world! Know, verily, that an unforeseen calamity followeth you, and grievous retribution awaiteth you. Think not that which ye have committed hath been effaced in My sight.” And again: “We have a fixed time for you, O peoples. If ye fail, at the appointed hour, to turn towards God, He, verily, will lay violent hold on you, and will cause grievous afflictions to assail you from every direction. How severe, indeed, is the chastisement with which your Lord will then chastise you!”
He concludes with World Unity the Goal...
A world federal system, ruling the whole earth and exercising unchallengeable authority over its unimaginably vast resources, blending and embodying the ideals of both the East and the West, liberated from the curse of war and its miseries, and bent on the exploitation of all the available sources of energy on the surface of the planet, a system in which Force is made the servant of Justice, whose life is sustained by its universal recognition of one God and by its allegiance to one common Revelation—such is the goal towards which humanity, impelled by the unifying forces of life, is moving.
What more fitting conclusion to this theme than these words of Bahá’u’lláh, written in anticipation of the golden age of His Faith—the age in which the face of the earth, from pole to pole, will mirror the ineffable splendors of the Abhá Paradise? “This is the Day whereon naught can be seen except the splendors of the Light that shineth from the face of thy Lord, the Gracious, the Most Bountiful. Verily, We have caused every soul to expire by virtue of Our irresistible and all-subduing sovereignty. We have then called into being a new creation, as a token of Our grace unto men. I am, verily, the All-Bountiful, the Ancient of Days. This is the Day whereon the unseen world crieth out: ‘Great is thy blessedness, O earth, for thou hast been made the foot-stool of thy God, and been chosen as the seat of His mighty throne!’ The realm of glory exclaimeth: ‘Would that my life could be sacrificed for thee, for He Who is the Beloved of the All-Merciful hath established His sovereignty upon thee, through the power of His name that hath been promised unto all things, whether of the past or of the future.’” Shoghi.
Haifa, Palestine, March 11, 1936.

Baha'i activities, Baha'i friendship for what ?

Hi, I'm new to this but I wanted to speak about my recent experiences with the local Baha'i cluster, their activities and how I lost most of my friends after I decided to stop participating in their events.

Firstly, I wanted to mention that I'm an atheist, I always have been and I imagine I always will be. I'm not sure if any of them knew that then, and I wonder if that played a role in how they treat me now. Although I dislike religion and what my friends did over the past year, I was never traumatised or severely upset by anything that happened and I can't say I dislike any of these friends even if I disagree with them now.

At the start of 2016, my close friend invited me to a youth gathering which she described was for "community building activities" and "empowering youth," with absolutely no mention of any religious component. I attended, we only discussed the societal potential of young people and by the end of the day some older youth I met had already signed me up to start the Ruhi Institute books despite the fact that I'd never heard of them and they didn't show them to us or tell us what they were about.

I continued meeting with my new friends throughout the year because I enjoyed their company and learning about their work, but each time our conversations about community and youth would become slightly less secular and eventually all we talked about was in context of the Baha'i faith. Nobody was forcing me to participate, but there was a LOT of manipulation and pressuring on their behalf from the beginning, which sadly I chose to overlook.

Amongst the possibly hundreds of people I met in the year, there were about 10 people around my age who I became particularly close to. We often had meals together, met outside of school and on weekends just to hang out together as we enjoyed each other's company. I had a lot of fun with these people and I was frequently invited to join them whenever they met, which I appreciated because it made me feel included and important for once.

At different stages in 2016, but particularly towards the end of the year, we (the non-Bahai's who were a part of the cluster) were expected to attend several Ruhi study circles and devotionals a week, go to regular Institute camps, have our own Junior Youth groups or Baha'i Children's Classes, regularly doorknock and attempt to involve our friends, classmates and any strangers we encountered in our activities. Although I wasn't bothered by the frequency of these things, as someone who is strongly against religious proselytizing I decided it was time for me to withdraw once and for all. I told my friend (also a non-Baha'i in the group, who is one of the 1 or 2 who I think genuinely cares for me) I didn't want to be a part of cluster activities anymore. She said she'd let the others know, and that marked the end of my year working with the Baha'is in my city.

Since then, December of last year, I barely socialise in groups outside of school. I'm not particularly bothered by this since I like to be alone, but it feels strange after a year filled with things to do every week. I've been invited to one or two casual catch-ups since, but recently I've tried to organise my own with four individual people from this group and every single time I was told they were busy, not available, etc., and even though I know they don't owe me their time, it's very clear to me that they are making an active choice to not see me. I think they see me as an apostate and somehow threatening to them, or at the very least they have realised that I'm not receptive to their religion and I refuse to spread it for them, so they don't have a use for me anymore. I love my friends, but I have to say their behaviour could be quite pathetic at times and I've always just felt sorry for them when they talk about the Baha'i faith. I'm sure they must have been furious when I left abruptly since they used up so much of their time and resources on me, but the only thing I feel bad about is allowing myself to be manipulated for an entire year.

That's all. I'm not sure if many people frequent this subreddit, but I'd appreciate some feedback, opinions, any commentary really. There's nobody I can really speak to about this since nobody I know in person can relate. Have any of you experienced something similar to this? What do you think?

What are Ayyam-i-Ha ?

by A35821361

On February 26th the Bahá'í calendar marks the start of the intercalary days known as Ayyám-i-Há.

A Muslim acquaintance pointed out, that Bahá'ís accept the Qur'an as the inerrant word of God (unlike the Bible), yet the Bahá'í calendar contradicts this verse in the Qur'an, 9:36...

The number of months with Allah has been twelve months by Allah's ordinance since the day He created the heavens and the earth. Of these four are known as forbidden [to fight in]; That is the straight usage, so do not wrong yourselves therein, and fight against the disbelievers collectively as they fight against you collectively. But know that Allah is with those who are righteous.

The pre-Islamic calendar utilized an intercalary month, a practice called Nasi', that was prohibited by Muhammad in his farewell sermon...

Certainly the Nasi' is an impious addition, which has led the infidels into error. One year they authorise the Nasi', another year they forbid it. They observe the divine precept with respect to the number of the sacred months, but in fact they profane that which God has declared to be inviolable, and sanctify that which God has declared to be profane. Assuredly time, in its revolution, has returned to such as it was at the creation of the heavens and the earth. In the eyes of God the number of the months is twelve. Among these twelve months four are sacred, namely, Rajab, which stands alone, and three others which are consecutive

How Australian Ex-Baha'i Rachel Woodlock was treated by Baha'is after she accepted Islam.

Rachel Woodlock

 The most unsettling reaction came from an old friend (Baha'i) of my parents, a highly respected elder of the community. I was attending a Baha'i meeting with John, and towards the end of the evening, Mr Aristu* pulled me aside to ask why I had converted. "You know," he said, leaning in close, "in Iran, if it were the other way around, you'd be killed." He seemed to enjoy startling me. I went home in tears. I guess even peaceable Baha'is don't deal well with apostates.

Read full story here :

Australian Baha'i converts to Islam

Four Australian thinkers come together to ask and answer the big questions, such as: What is the nature of the universe? Doesn't religion cause most of the conflict in the world? and Where do we find hope? We are introduced to the detail of different belief systems - Judaism, Christianity, Islam - and to the argument that atheism, like organised religion, has its own compelling logic. And we gain insight into the life events that led each author to their current position. Jane Caro flirted briefly with spiritual belief, inspired by 19th century literary heroines such as Elizabeth Gaskell and the Brontë sisters. Antony Lowenstein is proudly culturally, yet unconventionally, Jewish. Simon Smart is firmly and resolutely a Christian, but one who has had some of his most profound spiritual moments while surfing. Rachel Woodlock grew up in the alternative embrace of Baha'i belief but became entranced by its older parent religion, Islam. Provocative, informative and passionately argued, For God's Sake encourages us to accept religious differences but to also challenge more vigorously the beliefs that create discord.

Iranian Jews are more faithful to Iran than Iranian Bahai's

Iranian Bahai's whichever part of the world they are, their main goal is to defame Iran.

Why I Abandoned the (Haifan) Baha’i Faith? Extract from Dale Husband's blog.

...If only everyone in the world became Baha’i, I was told, we would be at peace and prosperity forever.

What a wonderful vision! But human nature will NEVER allow for it! The reason is that the leadership of the Baha’i Faith, from its founder, Baha’u’llah, to the Universal House of Justice today, claims to be infallible because it is guided by God. Yet we know that Baha’u’llah, his son Abdu’l-Baha, Abdu’l-Baha’s grandson Shoghi Effendi (the Guardian of the Faith), and the members of the Universal House of Justice were/are all HUMAN BEINGS. What evidence do we have that ANY of them are infallible? NONE! And if you cannot question the will of a leadership, what do you in fact have? Tyranny! And what does tyranny always lead to, according to history? Corruption and injustice! And that, in turn results in the system breaking down over time. Indeed, the very idea that any human being, human run institution, or human product is infallible is sheer nonsense. It is the most dangerous idea in the world!

Also, I finally began to see that the Baha’i Faith also has errors, contradictions, and failures of its own, despite being less than 200 years old. It was my coming to understand this that finally led me to leave the Faith with a heavy heart. The hypocrisies of the Baha’i Faith’s own dogmas can be summed up as follows:

⦁ 1. State that religion no longer needs clergy……and replace them with leaders that are as authoritarian as the clergy ever was.
⦁ 2. Claim that men and women should be equal……but then deny women membership in the all-powerful leadership council of the religion.
⦁ 3. Condemn as heretics those who believe in your religion but dare to challenge the claims of your religion’s current leadership, while at the same time claiming to welcome as friends the followers of other religions.
⦁ 4. Claim there is harmony between science and religion, but also claim that anything your leaders say is absolutely true, even if on topics science is expected to address.

Then there are the scandals I discovered which really disturbed me, even after I had left the Faith.
⦁ 1. The Violation of Abdu’l-Baha – Baha’u’llah in the The Kitáb-i-Ahd, or Book of the Covenant (his Will and Testament) appointed Abdu’l-Baha as his successor, but also started that Abdu’l-Baha’s younger brother Mirza Muhammad Ali should be below him in rank and also be his immediate successor. Abdu’l-Baha disobeyed this commandment by depriving Muhammad Ali of any rank and replacing him as successor with his grandson, Shoghi Effendi, in his own Will and Testament.
⦁ 2. The Madness of Shoghi Effendi – Abdu’l-Baha, in the same Will and Testament that appointed Shoghi Effendi as Guardian of the Cause of God, stated that the Guardian must appoint either his firstborn or another branch (male descendant of Baha’u’llah) as his successor in his own lifetime. Shoghi Effendi not only had no children, but he expelled from the Baha’i community every single one of Abdu’l-Baha’s own descendants, making it impossible for him to keep his grandfather’s commandments. He also died in 1957 without leaving a Will and Testament of his own as required by Baha’i law, throwing the Faith into a crisis.
⦁ 3. Failed prophecy cover up – An early edition of Baha’u’llah and the New Era by J. E. Esselmont stated a prophecy by Abdu’l-Baha that by 1957 “Universal Peace will be firmly established, a Universal language promoted. Misunderstandings will pass away. The Bahá’í Cause will be promulgated in all parts and the oneness of mankind established.” But what really happened that year was Shoghi Effendi’s death. The prophecy was deleted from later editions of the book.
⦁ 4. Attack on Kalimat Press – In 2005 and 2006,The National Spiritual Assemblies of the Baha’is of the United States and the United Kingdom issued orders to Baha’i communities under their command to stop selling books published by Kalimat Press, a small Baha’i owned book publishing company, for publishing a few books that they happened to disapprove of. As a result, the company was crippled in its operations.
⦁ 5. Dr. Hossein Danesh, sex offender – A member of the National Spiritual Assembly of the Baha’is of Canada, Danesh was stripped of his psychiatric license in the 1990s after being accused by several of his patients of sexual abuse. Instead of being expelled from the Baha’i community, he was sent to the Baha’i Landegg “university” in Switzerland, a private school which failed in 2005. Returning to Canada, he was hired by the NSA of Canada as a marriage and family therapist for fellow Baha’is.
⦁ 6. Italian Baha’i financial scandal – Franco Ceccherini, a longtime member of the Italian National Spiritual Assembly, was found in 2007 to have stolen over 360,000 euros over 14 years while serving as the Assembly’s treasurer. This was discovered only when the Italian government audited the Baha’i community and then charged it 275,000 euros in back taxes, crippling financially the entire Italian Baha’i community.
⦁ 7. Stephen Birkland, Baha’i secret police detective – In the 1990s, as a member of the Continental Board of Counselors for North America, Birkland led an investigation of Baha’is running an internet forum known as “Talisman” where members could openly question and debate issues regarding the management of the Baha’i communities. Birkland’s abusive tactics drove several Baha’is, including Juan Cole and John & Linda Walbridge, to resign rather than be condemned as covenant-breakers for taking part in Talisman, which was then shut down. Birkand was later rewarded for his zeal by being appointed to the International Teaching Center in 2008 and then he was elected to the Universal House of Justice in 2010.

So at the end of 2004, realizing that I had to remove myself from that community outright as a matter of honor, I wrote the following to the National Spiritual Assembly (NSA) of the Baha’is of the United States:

After years of investigation and soul-searching, I have finally come to the sad understanding that I can no longer bring myself to believe in Baha’u’llah or any of the institutions established in His name, including the Guardianship and the Universal House of Justice. I am totally convinced that the Baha’i Faith is doomed to fail in its mission to bring peace, unity, and a Golden Age to humanity and I therefore resign from my past membership in the Faith. Goodbye.
Dale Husband

I composed that letter on my computer and then mailed it in January of 2005. A few weeks later, the NSA replied that they had accepted my resignation and expressed hope that I would one day decide to return. That looked like denial to me, so I dismissed it and threw away the letter. Then I cut completely all personal ties to the Baha’is in the Fort Worth area. Despite this, I stayed silent about my defection from the Baha’i Faith until October 19, 2007, when I posted my first blog entry attacking it. Encouraged by the feedback I got as a result, I stepped up my efforts until I found myself in battle over the years with various members of my former religion, all of whom only showed me why I had no business being among them anymore!

Source :

The story of Jewish Ex-Baha'i Abbas Amanat

By Juan Cole

Jewish Ex-Baha'i Abbas Amanat
He was brought up a Baha'i, in a Kashan family that had traditionally been Jewish but that had converted to the Baha'i faith in the previous generation. His brother Husayn designed the monument at Azadi square in Tehran, and also the seat of the universal house of justice. His father is an accomplished historian and is writing a mult-volume history of the Kashan Baha'i community. His brother Mehrdad is also a historian and co-authored the section on Qajar Iran in the prestigious Cambridge History of Iran. As a young intellectual at Tehran University and then later at Oxford, Abbas noticed that there was an authoritarian and anti-intellectual streak to the Baha'i organization, as exemplified in bigots such as Furutan (who had played a very sinister role in the attack on and suppression of Mazandarani's scholarship back in the 1930s and 1940s). Abbas therefore very wisely decided rather early on that he wanted nothing to do with the Baha'i organization. However, he has said repeatedly and publicly that he is "in love with the Bab."

Abbas wrote his dissertation on the Babi movement at Oxford under the direction of Albert Hourani and Roger Owen, two of the magisterial historians of the Middle East in our times. He then came to the United States to teach at Yale. He did not ask to be transferred from the UK to the US Baha'i community, but some helpful person in Wilmette heard of his advent and entered him into the US rolls. Abbas, naturally, declined to submit his major historical study of the Babis for their approval or censoring to the motley assemblage of insurance salesmen, electrical engineers, bit part actors and failed businessmen who staff the upper echelons of the Baha'i administration. His book was published by Cornell University Press in 1989.

The Baha'i Distribution Service, to its credit, felt that Abbas's book would be of interest to the Baha'is, and therefore contracted with Cornell University Press to buy 500 copies.

When the book was distributed to the Baha'is, it generated large numbers of angry letters from the fundamentalists in the community who have the impression that they own the religion and can tell people what they may or may not say. They were upset that it departs from the details of Nabil's Narrative (which many have elevated to the status of infallible scripture) and Shoghi Effendi's God Passes By (ditto). Moreover, some religious bureaucrats in Wilmette became uneasy about carrying a book by an author who was on the rolls but who had declined to have it reviewed. A dispute therefore broke out in Wilmette as to whether the Baha'i Distribution Service should continue to carry the book.

This dispute was ultimately submitted to the universal house of justice, which in reply declared that Abbas Amanat was not a Baha'i, and therefore the Baha'i Distribution Service was welcome to distribute his book, as it would be to distribute the book of any non-Baha'i author. I have a copy of this letter, but it is in my file cabinets somewhere and I am not going to spend time digging it out just to satisfy Susan Maneck, who may believe it or not as she likes.

In the good old days before the universal house of justice's membership began being stacked with former counselors (who tend to have an Inquisitorial mindset, since part of their job is Inquisition), the only way to be removed from the rolls of Baha'i membership once you were entered on them was to write a letter explicitly renouncing belief in Baha'u'llah. Professor Amanat has never done so, although it is no secret that he long ago dissociated himself from the Baha'i organization and its authoritarian practices. I find Susan Maneck's speculation about his internal, private, existential beliefs, based on nothing more than hearsay, to be extremely rude and the height of slander (since she is bringing up slander). Has she ever had so much as a private conversation with Professor Amanat? I find her, and her organization's, willingness to expel Baha'is from their own religion by haughty and arrogant fiat, to be not only offensive but indicative of a quite dangerous mindset.

In any case, the US Baha'i authorities have slightly more integrity about these things than do the Canadian ones, since they declined to remove Professor Amanat from the rolls simply on the say-so of the universal house of justice. They have sought from him a clarification of his views, but he maintains that his views are nobody's business.

However, I will indulge in a little speculation. I think that if the Baha'i religious authorities really desire to make themselves so odious that they succeed in chasing out of the religion all the major Baha'i professors at major universities, that they will succeed in this. Apparently the real purpose of these intellectual pogroms is to ensure that it may be said that learned persons such as Denis MacEoin, Abbas Amanat and Linda Walbridge are not Baha'is, but the real Baha'is are ignoramuses who know no Middle Eastern languages, know nothing serious about Baha'i history, and adhere to a fundamentalist and intolerant point of view on the Baha'i faith, and who have managed to get themselves elected to high office (often through the most shameful campaigning and manipulation).

cheers Juan

Book published in 1923 talks about Baha'i relations with Russia and Britain

PHOENIX of India compares Qadiani Cult to Baha'i Cult in 1935

Ghulam Ahmad has often been compared with Baha'u'llah. There is a close affinity between the ideas and preaching of these two men. Baha'u'llah was born twenty-two years before Ghulam Ahmad, and died when the latter was past fifty and had yet eighteen years to live. Baha'u'llah and Ghulam Ahmad never met each other, but that circumstance cannot preclude influence of one upon the other. The Iranian is reflected in the Qadiani, and no protestations to the contrary can dislodge him from the hold he seems to have over Ghulam Ahmad's mind. There is a marked family resemblance between the Baha'i and the Qadiani movements. The present chapter is an attempt to compare and contrast Qadianism and Baha'ism.

Baha'u'llah was a disciple of Ali Muhammad Bab, who belonged to the dervish order of Shekhis in Iran, distinguished by its expectancy of a divine messenger. Ali Muhammad declared himself to be the Bab or medium of divine grace. He claimed at first to be a harbinger, a John the Baptist, in relation to the impending advent of the Mehdi; later on he stepped into Mehdihood; and, finally, he meant to be regarded as the most privileged among the chosen, the expected of all expectants, and “the primal, pivotal and focal point ” of the universe. His claims naturally jarred upon his countrymen, who called in persecution to stamp out the heresy. But the blood of martyrs served only to cement the Babi church. The Bab was publicly shot in 1850. The central and inalienable part of his claim, notwithstanding its metamorphoses, was that he was essentially a man of the seed-time, and that he was preparing the way for a ‘Manifestation of God.’ He had no clear ideas upon the subject that engrossed him so entirely. He could say nothing as to the time of the new dispensation. But he could say with something like certainty that the advent he gloried in would not be delayed by more than two thousand years.

Hardly had the Bab’s voice ceased to vibrate when Baha'u'llah, who was two years his senior, declared himself to be the redeemer of the Bab’s prophecies. He called himself the ‘Manifestation of God.’ He claimed to be a law-giver with a message for the whole world. He represented his revelations as the latest arrivals from heaven, which rendered allegiance to the older faiths unnecessary. Baha'ism, in the eyes of its founder, is to Islam what Islam is to Christianity, or what Christianity is to Judaism. Baha'u'llah has set up a new religion which has its own canon law, its own scriptures, and its own holy land. He has seceded from Islam and would not have it even for his label.

Mirza Ghulam Ahmad tried to do all that a secessionist would. But he is anxious to be called a Muslim and a founder of a sect. He is conscious of his prophethood being extraneous to Islam. At times he tries to explain it away by calling it metaphorical and a figure of speech. But he does, whenever he can, surreptitiously introduce references to his prophethood being superior to every other and second to none. He discourages the Haj pilgrimage by example rather than precept. The way he consecrates Qadian can leave us in no doubt as to his real intent. The spiritual compass of a Qadiani points to Qadian and not Mecca. It was Ghulam Ahmad’s boast that he had stilled the cry of Jehad for all time. He could not say that without implying that he had amended Quran in a very material respect, and yet he professes implicit faith in the Quran, nay, in every jot and tittle of it.

Baha'u'llah seems to have been Ghulam Ahmad’s ideal. The difference between these two men is only this: The Iranian is plain and direct; he has abandoned the religion of his fore-fathers, and makes no secret of it. Ghulam Ahmad is devious and roundabout; he cannot make up his mind to risk an open breach with Islam; he must, therefore, disrupt it from within. He professes a votary’s love for the Prophet and yet declares his own advent to be attended by more numerous and cogent signs than was the Prophet’s. Mirza Ghulam Ahmad does not draw the conclusion to which he is logically committed. Is it due to fear of consequences or to a sickly vacillation of mind?

Baha'u'llah does not question the Muslim doctrine of Finality of Prophethood. He calls himself ‘a Manifestation of God.’ His idea seems to be that prophethood has fulfilled its mission ; it is no longer necessary ; the future lies not with prophets, but with ‘Manifestations of God.’ The term ‘Manifestation of God’ has not been given an exact definition by Baha'u'llah, but certain it is that he does not apply it to Prophets like Abraham, Moses, Jesus, and Muhammad. He seems to place a ‘Manifestation of God’ higher than a prophet, and to present himself as the first incumbent of that more exalted office. A ‘Manifestation of God’ is nothing short of God incarnate.

Ghulam Ahmad is conscious of an obstacle in the doctrine of Finality of Prophethood. And he tries to overcome it by declaring himself to be the selfsame Muhammad that preached Islam in Arabia thirteen hundred years ago. Ghulam Ahmad is not Ghulam Ahmad, but Muhammad reborn and revisiting the world. Those who take him to be himself are in error. He is plainly invoking metempsychosis to cut the Gordian knot. He tries to break the law without challenging its letter and seeks to pervert rather than discard the doctrine of Finality of Prophethood. At the top of his voice he cries hosanna to a provident Finality that had held him in reserve all these thirteen hundred years.

Whatever their claims, the net result of the teachings of Baha'u'llah and Ghulam Ahmad is much the same. The former declares Islam to have had its day, while the latter predicts for Islam an endless vista of glory under his sole auspices. “Jehad stands abrogated,” says Baha'u'llah. ‘‘Islam needs Jehad no longer,” re-echoes Ghulam Ahmad, “and I am here to deliver the funeral oration over it.” “Acre and not Mecca shall henceforth attract pilgrims,” says Baha'u'llah. “But,” interposes Ghulam Ahmad, “Qadian is decidedly better than Acre and certainly as good as Mecca, for I have been shown in a vision Qadian mentioned in the Quran besides Mecca and Medina.”

Baha'u'llah and Ghulam Ahmad represent themselves as world teachers and not as belonging to this, that, or the other community or country. Baha'u'llah seems to acquit himself of this role with greater credit and better grace than Ghulam Ahmad. The Baha'is are expected to consort with people of every religion, and they would pray with Muslims in a mosque, with Christians in a church, and with Jews in a synagogue. But Ghulam Ahmad forbids his followers all contact with Muslims, not to mention Hindus, Jews or Christians.

There is a fundamental difference between the anti-Jehadism of Baha'u'llah and of Ghulam Ahmad. The former exhorts the world to turn the sword into the plough-share, and the pacifist in him advocates something like universal disarmament. Ghulam Ahmad is unacquainted with these issues. He would be content only if the Muslims forgot that their forbears ever wielded the sword. He does not tender the same advice to the Christian world.

As a political thinker Baha'u'llah shows some talent which is denied to Ghulam Ahmad. He wants a League of Nations to settle international disputes, though he cannot be said to have sponsored the league-idea as the Baha'is believe. Baha'u'llah is anxious to unify the human race and he stresses the need of a universal language to promote better understanding and harmony. The invention of Esperanto was hailed by the Baha'is as the dawn of a new era, and they have made the cause of this language their own.

Baha'u'llah, like Ghulam Ahmad, is an emissary of Western imperialism. He denies to backward peoples the right to govern themselves. The pre-war ‘spheres of influence’ and the post-war ‘mandates’ are in complete harmony with his political ethics. Nobody welcomed and blessed more enthusiastically the unrighteous mandate in Palestine, the adopted home of Baha'u'llah and his successors, than Abdul Baha Abbas, the eldest son of Baha'u'llah, who received a Knighthood of the British Empire in recognition of his benediction.

Baha'u'llah condemns industrial slavery, but lifts the ban imposed by Islam on interest. It is interest that makes possible the accumulation and centralization of capital in a few hands, and makes the rich richer and the poor poorer. Interest is the parent of which industrial slavery is the child. It is doubtful whether Baha'u'llah’s teaching has been exercised to any appreciable extent on behalf of the labourer. But he has certainly earned the gratitude of the capitalist.

Baha'u'llah is anxious to curry favour with the West. His ethics is most accommodating to its foibles. Purdah, Jehad, and Polygamy are tabooed. Interest is permitted, and European land-grabbing provided for. His predecessor, the Bab, had prohibited tobacco. But Baha'u'llah knows the prohibition will militate against the spread of Baha'ism in Europe and America; he, therefore, withdraws it. He is an opportunist beyond doubt.

Both Ghulam Ahmad and Baha'u'llah want their followers to be total abstainers from politics. It is a faulty conception of religion that divorces it from politics. The politics of a country mould the lives and destinies of its people and have a way of victimizing those who have no voice or share in determining them. Divine messengers are known to have actively shaped the politics of their times. Moses knew well enough that it was the tyranny of the Pharoahs that had reduced the Israelites to serfdom and blighted their genius. He did not say to them : “Let politics take care of themselves and let the Pharoah have his way : we can carry on reform without touching one or the other.” The emancipator in Moses precedes the reformer and the lawgiver. Alien rule is the worst that can happen to a community; it uproots initiative and deforms character. A prophet cannot shut his eyes to iniquity governing human relations. Far be it from him to acquiesce in, or countenance, dehumanization of man. Ghulam Ahmad and Baha'u'llah amply deserve the censure contained in Sa’adi’s words: “Tell that unfeeling and disobliging wasp that since it will not yield honey, it should spare us its sting.”

The methods of Baha'i propaganda have greatly influenced Ghulam Ahmad and his successors. Baha'u'llah styles himself a ‘Manifestation of God a term that has occasioned a good deal of equivocation and sophistry. Christian converts to Baha'ism have transferred to Baha'u'llah the divinity with which as Christians they had invested Jesus. They look upon Baha'u'llah’s advent as the coming of the Father Himself. The pill of Baha'u'llah’s Godhead is difficult for a Muslim to swallow and he can be fed on the more palatable diet of prophet- hood. To the mystically-minded Baha'u'llah’s divinity is respresented as the mystic’s license. The Baha'i preachers have tried to adapt Baha'u'llah to the beliefs, prejudices, and idiosyncracies of his prospective votaries. They do not mind what Baha'u'llah is made of so long as he is accepted.

Mirza Ghulam Ahmad resembles Baha'u'llah in this respect much as a child favours its father. Ilis prophet- hood is chameleonic and opportunist. When challenged it resolves itself into Mehdihood. The Mehdi, again, has a way of rendering himself less obtrusive in the guise of an inspired reformer whose mission is limited to a century. The mystic’s pose is not unknown to Ghulam Ahmad. It can serve to hide his inconsistencies and make room for his extreme self-exaltation. Ghulam Ahmad is anxious to be accepted rather than understood. He would not like to be committed irrevocably to one proposition or other, as the Qadianis and the Lahoris are trying to identify him with their respective points of view. Ghulam Ahmad is at once a Lahori and a Qadiani, and, at times, he transcends and eludes both. The Lahoris do not, and the Qadianis will not, understand him when he asserts that his advent outshines the Holy Prophet’s.

Baha'ism is a secret cult. The Baha'is cannot be pardoned for having done away with the ‘Bayan’ of the Bab, a book on which Baha'u'llah originally based his claim and which, nevertheless, is believed to contain matter not very complementary to it. The very fact that the Baha'is have suppressed this work does show that the Bab’s teaching must have discountenanced Baha'u'llah, whose claim could not prosper so long as the Bab stood in the way. Whatever little we know of the Bab, we know through the Baha'is, who are an interested party, and utilize the Bab as a forerunner and a mouth-piece of Baha'u'llah. The Baha'is emulate the Ismailis in being secretive about their creed. They do not present Baha'u'llah’s Book of Aqdas as unreservedly as Muslims present the Quran. That shows that Baha'ism, as preached in the common Baha'i literature, omits something vital to that religion. The neophyte is initiated into the mysteries of the faith by degrees. He must believe before he is permitted to understand. Might we not think that a religion, the propagation of which is accompanied by a systematic concealment of its original, official, and authoritative records surely suffers from some grave disability which, if made public, would react unfavourably on the cause ?

Qadianism is not as mysterious as Baha'ism. Mirza Ghulam Ahmad prefers to insert his meaning between the lines rather than entrust it to the unsafe custody of secret circulation. He is covert rather than uncommunicative. His dynastic ambition is clothed in metaphor, and while it is persistent, it is seldom allowed to grow so articulate as to arouse suspicion. He has his asides, and it is to these rather than to his lengthy speeches that we must refer to be the better acquainted with his mind. In one of his asides he predicts the downfall of the British Empire and yet he has all his life been fawning upon the British Government. In another aside he arrogates to himself the station of a prophet and a law-giver. For once he has acquiesced in what has always sounded in his ears as a slanderous imputation. He disclaims his asides when they are overheard. They are his private thoughts not meant for the rag-tag and bobtail. Thus we can say of Qadianism, as we said of Baha'ism, that its common literature does not tell the whole truth.

Both Ghulam Ahmad and Baha- ullah are authors. Their writings are voluminous and vague. The Qadiani calls himself the “Sovereign Writer ” and the Iranian entitles himself the “Supreme Pen”. Both are notorious for their bad grammar. Baha'u'llah’s mother tongue is Iranian, of which he is an undisputed master. But his Arabic takes leave of grammar as well as idiom. And his divine mission seems labouring under an inferiority complex when it chooses Arabic, a foreign tongue, as the language of by far the most important of his works, Kitab-ul-Aqdas (the Holy Book), which is to the Baha'is what the Quran is to the Muslims. He seems to think the Iranian language to be lacking in, and incapable of acquiring, notwithstanding his advent, the ascendency that belongs to Arabic. Mirza Ghulam Ahmad spoke the language of the Central Punjab, which is not a language of literary expression. He generally wrote in Urdu and occasionally in Arabic and Persian, but of none of these can he be said to be even a tolerable master. He has pretensions to being the most gifted author in the world. His is a cheap scholarship that fails to see its own limitations. He has the habit of offering cash prizes, far beyond his means, to those who might successfully rebut his arguments and he exults like a victor over his repeated challenge remaining unanswered. His writings are wanting in moral tone, a disadvantage that Baha- ullah does not share with him. The latter has nowhere in his works bastardized his opponents, or characterized them as filth-eaters, which the former has done in prose as well as in rhyme. The “Sovereign Writer ” has much to learn from the “Supreme Pen.”

The Baha'is and the Qadianis have many an oddity in common. The sophistries characteristic of the Qadianis belong to the Baha'is as well. The Baha'is have ransacked the Scriptures of Christianity and Islam in their attempts to find Baha'u'llah mentioned in the prophecies. The Qadianis have undertaken as much on behalf of Ghulam Ahmad. These researches have not been very fruitful, but the followers of these newfangled faiths believe that their masters are deducible from the Bible and the Quran. They would do any violence to the text in order to make it yield the meaning they have decided to extract from it.

The Baha'is as well as the Qadianis are regular traders on the prophecies emanating from their respective teachers. It is for them to decide whether it was Ghulam Ahmad’s ill-will or Bahullah’s curse that overthrew Ottomon Turkey, that had ignored the former and interned the latter. It should be equally debatable whether the German defeat in the Great European War was the Messiah’s doing or Baha'u'llah’s; the former had visualized torrents of blood, and the latter had actually pronounced his malediction on the German victor of Napoleon III. Let the Baha'i and the- Qadiani also decide whether the British ‘sphere of influence’ in Iran was the Messiah’s parting gift to the British nation or Baha'u'llah’s visitation upon the people that had persecuted the Babis and the Baha'is. Be that as it may, the Ahmadi will insist, and the Baha'i should gladly allow, that pestilence and earthquakes are the Messiah’s monopoly. It is not for us to say whether it is the Baha'i or the Qadiani that has the upper hand. Each finds his match in the other. They are as twins, and have certainly gone to school together.

Ghulam Ahmad and Baha'u'llah have a passive attitude towards life. They can expatiate for hours and hours on the sublimity they claim for their preaching; they can dilate upon the wrongs, fancied or real, that they have suffered, and seem masochistically to delight in doing so; they are the loudest in condemning the world, but far too afraid of its might to risk hostilities. They represent their weakness as strength, their necessity as virtue, and their inferiority as superiority. They borrow its values from the world and create none of their own ; they are pupil-teachers at their best. Propagandists, parodists and mountebanks, thej sought to impose upon the world. Bui the world is not to be taken in by sheei legerdemain. It knows its Titans frorr its pigmies; it bows before the former and jostles away the latter.

From the book : HIS HOLINESS by PHOENIX, Lahore, India (1935)
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