The Baha'i faith (Bahaism)

Unveiling the Truth: Behind the Public Image of Bahaism (the Baha'i faith)

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Paul Desailly (a Baha'i from Australia) identifies a primary challenge facing the Bahá'í Faith

Paul Desailly identifies a primary challenge facing the Bahá'í Faith as the stagnation in enrollments, noting that growth has failed to keep pace with the world population for forty years. He acknowledges that although no one knows the exact time, the current world order will soon be replaced by a new one. Desailly links the lack of successful propagation to a failure by the community to fully realize and promote the fundamental Baha'i principles. He points to core Baha'i texts, such as the Tablet To The Hague and The Promise of World Peace, as containing the essential cures for humanity's current problems, which should logically lead to an increase in enrollment, particularly among young people.

A specific principle Desailly repeatedly highlights as being neglected is the necessity of a universal auxiliary language. He calls this principle the "primary principle for realizing the oneness of humanity" and "the very first service to the world of man". He cites 'Abdu'l-Bahá, who stated that a common language is the "greatest means of progress towards the union of East and West" and will "upraise the standard of the oneness of humanity". Desailly suggests that certain Baha’i leaders have let this vital, foundational principle "slide" for decades, contributing directly to the faith's statistical stagnation. He further asserts that ignoring principles we find unpalatable prevents the realization of how all the Bahá'í principles are interconnected.

Desailly addresses issues of leadership and community action, stating that poor enrollment growth rests partly with the wider public for marginalizing religion, which he says leads to chaos and war. However, he also addresses internal challenges, suggesting that individual Baha'i functionaries or counselors can sometimes influence or mislead decision-making collectives, which harms enrollment. While urging obedience to institutional guidance, Desailly argues that criticizing Baha'i individuals in leadership roles when propagation is at stake is not ruled out and does not threaten the Faith’s institutions. To rectify the situation, he suggests the radical idea of electing younger members who are willing to consult fairly on the auxiliary language principle. He stresses the need for Baha'is to be seen obeying Baha'u'llah's instructions, noting that consultation and compassion are the two "luminaries of divine wisdom," but consultation (guidance) takes precedence over compassion in the pursuit of wisdom.

Baha'i Sect Pledges Loyalty to Israel

www.google.com/books/edition/Inside_Palestine/6arLLFlFyqQC

Jaffa (ZOA) According to an item in the Jaffa Arabic daily, "El Yom," the Bahai Sect in Israel has pledged its allegiance to the Government.

In a letter to Prime Minister Ben Gurion, the leader of the Bahais, Shogy Rabani, stated that the establishment of the Jewish State was foretold in the Bahai scriptures.

Source : Inside Palestine, Volumes 7-8, p. 16 (1947) by Zionist Organization of America

Behind the Veil: Sobhi’s Chronicle of Baha’u’llah’s Family Turmoil

Mirza Mohammed Ali Effendi with his family and followers

Sobhi was the scribe of Abdul Baha, so he knew all the angry feelings toward Mirza Muhammad Ali and his people. They called them Naqidhun, covenant breakers, which is a fancy way to say bad guys, at least thats how we were told when I was young in the faith.

So here is the simple story,

Mirza Muhammad Ali was the son of Baha'u'llah and his third wife Gawhar Khanum, she was super respected and really beautiful too. In Baha'u'llah's last writings, the Kitab i Ahdi, he said Abdul Baha is the leader after him, but he also mentioned Mirza Muhammad Ali, calling him Ghusn i Akbar, the Greater Branch, kinda like the next next leader. After Baha'u'llah passed away the Baha'is split in two bunches, one followed Abdul Baha, the other followed Mirza Muhammad Ali. His followers called themselves Muvahhidun, that means Unitarians, and they said Abdul Baha's followers were Mushrikun, idol worshipers.

They also said Abdul Baha was hiding some parts of the will and testament of Baha'u'llah. They wrote books with long names like Min Yurid al Iqbal Ila Sawa al Sabil, and another one, Kashf al Muftari, accusing Abdul Baha of stuff. I was too young back then.

Where he lived and how he looked

His home area was around Akka and Bahji. Sobhi says he saw Mirza Muhammad Ali from far away. He was kinda short, had a big wide face, dark beard, long hair flowing like he shampooed with the wind. He wore a cap and held a black cane made of ebony. Sobhi said he did not look worried at all that the gang of Abdul Baha was nearby, he just chilled.

Everyone fighting all the time

The two camps hated each other like cats and water. Abdul Baha told his people never meet Mirza Muhammad Ali or any Naqidh. He said meeting them is like drinking poison, your heart will melt away or something like that. Sobhi tells a story that once Mirza Jalal, Abdul Baha son in law, and some young guys went and bothered Mirza Muhammad Ali in Bahji, they pulled his shawl and yelled ugly words. Also pilgrims in Mirza Muhammad Ali's old house would read teasing poems, like making fun of him saying he became the head of Baha, hi hi what a rightful place it became. Ouch that must have hurt his family a lot.

Later when Shoghi Effendi became the guardian he kicked Mirza Muhammad Ali and his people out of properties connected to the shrine of Baha'u'llah in Bahji. Even after Abdul Baha died, they still would not let him or his family attend memorial gatherings. There were spies too, watching if anyone went talking to him in secret. So much love and unity right, well you see why I left.

Accusations and stories

Abdul Baha himself stayed away from meeting Mirza Muhammad Ali. He told pilgrims tales that made his brother look morally bad. One story had to do with a young butcher apprentice named Ghalib in Akka, and a secret note, hint hint you know what he was suggesting.

Sobhi later said look, baha'is already believed Mirza Muhammad Ali was bad because he was on the other side, so even if he was good they would still say he is evil. and yea that sounds pretty true to me, once folks pick a team everything gets twisted, even sunshine becomes a crime.

Moral corruption of early Baha'is as witnessed and reported by Fazl'ollah Mohtadi Sobhi (exBahai secretary of Abdul Baha)

Fazl'ollah Mohtadi Sobhi

1. Worldliness, Hypocrisy, and Self-Interest among Propagators

Sobhi found that many Baha'i propagators/teachers (Moballegeen) were afflicted by base worldly affairs and were followers of self and lust.

  • Internal Conflict: Propagators frequently engaged in acts of mutual destruction and insulting each other, sometimes even going so far as to accuse each other of immorality. Sobhi recounts witnessing disputes and physical fighting between propagators in Ishqabat.
  • Hypocrisy: Sobhi noted that the Baha'i preachers acted like the hypocritical ascetics mentioned in a poem: "Those ascetics who make a show in the pulpit and prayer niche, when they go into seclusion, they do other things".
  • Lack of Ethical Conduct: Sobhi concluded that if a person had not achieved purity of soul and inner refinement, they had no right to invite others to their cause.

2. Sexual Misconduct and Loose Morals

Haji Amin

Sobhi noted several instances suggesting pervasive sexual immorality, particularly in Baha'i communities outside of Iran, and among certain prominent figures:
  • Accusations of Debauchery: In Ishqabat, there was a major division regarding the freedom of women and unveiling. One group of Baha'is would accuse the other of immorality, debauchery, and pimping.
  • Promiscuity and Unauthorized Marriages: Baha'is who were expelled from Iran and settled in Tashkent (the center of Turkestan at the time) often found living with Russian women
  • Haji Amin's Conduct: Sobhi mentions Haji Amin (a powerful Baha'i figure) had complete physical strength and dominant passions, engaging frequently with widows and divorced women without being judged. He referred to himself as a "customer of ownerless property."
  • Corruption in High Places: Sobhi stated that Shoghi Effendi (who became the head of the Baha'i faith after Abdul-Baha) was involved in immoral and ugly issues. Sobhi also mentions that he was aware of the weaknesses of Abdul-Baha and other members of his family.

3. Financial Exploitation and Materialism

Sobhi observed a strong focus on wealth and financial manipulation:

  • Greed of Leaders: Haji Amin’s priority was money, and he considered those who offered him cash to be the best people. He would openly scold hosts who offered elaborate meals, preferring monetary contributions instead.
  • Theft and Fraud: Baha'i preachers/teachers/missionaries descended to a level where they would "become husbands to Russian prostitutes" for the sake of fraud and theft.
  • Leadership Failures: Sobhi learned that some individuals who were Baha'i children committed theft and vile acts.

4. Extreme Intolerance and Fanaticism

Despite the Baha'i principle advocating for religious freedom and the abolition of prejudice, Sobhi found profound intolerance among the followers:

  • Abundance of Fanaticism: Sobhi lists one of his key observations as the abundance of fanaticism among Baha'is.
  • Persecution of Dissenters: After Sobhi left the Baha'i faith in 1307 (Persian Year), he was subjected to expulsion and cursing and threats of assassination by Baha'is.
  • Suppression of Free Thought: Sobhi noted that in Akka and Haifa, freedom was curtailed for Baha'is. Spies were even appointed to monitor who secretly maintained contact with Muhammad Ali Effendi (the leading covenant-breaker).
  • Family Abandonment: Sobhi observed that Baha'i parents would cut off relations with their non-Baha'i children, even abandoning the natural bond of fatherly love.

Summary of General Corruption

Sobhi’s overall disillusionment stemmed from realizing that those advocating for Baha'ism's high ideals were not sincere:

"I saw that those focused on the Truth, like others, are afflicted by base worldly affairs and are followers of self and lust."

He noted that Baha'is were far more fanatical than Muslims, believing they were the only true people in the world, while the reality was that they exhibited widespread moral and ethical deviation.

Sobhi's observations demonstrated a significant gap between the stated principles of Baha'ism (like unity, love, and the abandonment of fanaticism) and the actual behavior of its adherents and leaders, whom he found consumed by internal conflict, worldliness, and personal vice.

Source : Khaterat i Sobhi (Memoirs of Sobhi)

Disappearance of audio and written works of Mohammad-Taqi Falsafi (Anti-Baha'i Muslim Cleric from Iran)

Hujjatol-Islam Falsafi destroying the Baha'i Centre in Tehran - May 1955

Falsafi was the main force behind the destruction of the Baha'i Centre in Tehran. So what was Baha'i reaction?

This news article mentions a strange disappearance of a significant historical archive. The audio and written works of Mohammad-Taqi Falsafi, a famous Muslim preacher known for his extensive and critical speeches against the Baha'i faith, were vanished. This discovery was made by a committee tasked with organizing the commemoration of Falsafi's 100th birthday. As they sought to collect his works, they found that the specific recordings and writings detailing his arguments against Baha'ism were missing!

The article reports a strong suspicion of a "planned and organized Baha'i program for the removal of written, audio and video documents" of Falsafi's speeches. This act is reported as a deliberate effort to erase a critical historical record, silence a powerful opposing voice from the past, and control the modern narrative about their faith by eliminating accessible evidence of historical criticism.

Why the Baha'i International Community is at FAO (Food and Agriculture Organization) of the United Nations?

17th Oct. 2025


Like every other platform, Baha'is now using World Food Forum to propagate their religion. The Universal House of Justice has frequently emphasized that Baha'is should use every opportunity and avenue to share the message of Baha'u'llah with the masses, especially focusing their efforts on people of capacity in order to contribute to the transformation of society (meaning making them Baha'is or the friends of the Faith). UHJ messages frequently advise believers to "find creative ways in which the necessary time and resources can be made available" so that people with special capacities may be guided and assisted in their spiritual journey and become empowered to contribute to community building [on Baha'i values].

This week, the Baha'i International Community's Offices from Addis Ababa, Brussels, and Cairo joined global leaders, civil society, youth and farming organisations and other stakeholders at the World Food Forum to deliberate on agri-food systems. [!!!]

Marking FAO's 80th anniversary, this year's Forum provided a platform for the BIC Offices to engage in conversations 😲 about the guiding principles required to build just, sustainable and resilient agri-food systems.

E.S. Yazdani Appoints Sixth Guardian to Succeed Him


O THOU GLORY OF THE MOST GLORIOUS

Office of Fifth Guardian of the Bahá'í Faith

To all the believers, Servants and handmaids of the Bahá'ì Faith throughout the world:

Glorified art Thou, O Lord my God! I pray Thee, by Him Who is the Day-Spring of Thy signs and the Manifestation of Thy names, and the Treasury of Thine inspiration, and the Repository of Thy wisdom, to send upon Thy loved ones that which will enable them to cleave steadfastly to Thy Cause, and to recognize Thy unity, and to acknowledge Thy oneness, and to bear witness to Thy divinity. Raise them up, O my God, to such heights that they will recognize in all things the tokens of the power of Him Who is the Manifestation of Thy most august and all-glorious Self. Thou art He, O my Lord, Who doeth what He willeth, and ordaineth what He pleaseth. Every possessor of power is forlorn before the revelations of Thy might, and every fountain of honor becomes abject when confronted by the manifold evidences of Thy great glory. I beseech Thee, by Thyself and by whatsoever is of Thee, to grant that I may help Thy Cause and speak of Thy praise and set my heart on the sanctuary of Thy glory and detach myself from all that pertaineth not unto Thee. No God is there beside Thee, the God of power, the God of glory and wisdom.
- Bahá'u'lláh

By this writ, I, Enayatollah Sarvestani Yazdani, currently residing at 1385 Old Northern Road, Middle Dural, New South Wales, Post Code 2158, Australia, currently being Fifth Guardian of the Baha'i Faith until my soul is called from this contingent world, do appoint and designate Mr Shahram Na'im Yazdani presently residing at Unit 115/23 Porter Street, Ryde, New South Wales, Post Code 2112, Australia, as his successor as Sixth Guardian of the Bahá'ì Faith after his death.

This writ is thus being made by virtue of the explicit text of the Will and Testament of 'Abdu'l- Bahá in accordance with all directions found in it.

No one has any right to change any part of this writ except the present Guardian of the Faith, Enayatollah Sarvestani Yazdani.

This writ is made in three original copies. One Copy is kept with my solicitor Mr. Craig Doyle, Principal/Notary Public at McDonald Johnson Lawyers at Level 1, 200 Union Street, The Junction, New South Wales, Post Code 2291, Australia. One Copy is kept in my safe at my place of resident and one copy is kept with Mr Shahram Na'im Yazdani, my appointed successor, currently residing at Unit 115/23 Porter Street, New South Wales, Post Code 2112, Australia.

This writ is made on this day, Thursday, 24th, 2025 at McDonald Johnson Lawyers, at Level 1, 200 Union Street, The Junction, NSW, Post Code 2291, Australia.

ES Yazdani

Fifth Guardian of the Bahá'ì Faith, Sydney, 24th July 2025

PUBLIC
CRAIG G
27XC

Duly executed in my presence

CRAIG DOYLE
Notary Public CRAIG DOYLE
NOTARY PUBLIC 200 UNION STREET THE JUNCTION 2291 AUSTRALIA

Baha'is using prayers to attract innocent people.

When I think about it, I am ashamed of myself and my conscience.

Prayer, that intimate solitude between a person and God, had become, in our hands, a religious trap.

We were told to gather people, to say: “Come, let us pray together. Bring whatever book you have! It doesn’t matter... bring whatever you wish.” But behind that simple facade there was a hidden scheme: prayer was only a cover, a means for teaching the faith, a tool for recruitment.


We were instructed to seek out the most vulnerable first, villagers, simple people. We approached them in the guise of spirituality, with soothing words of unity, peace and love, with prayers. But in the end the real aim was something else: to pull them into the organization. Not to help them, but to register them as Baha'is, making them followers of the UHJ.

Now, looking back, the bitterness burns in my bones. In the name of prayer we turned people’s hopes into instruments. In the name of unity, peace and worship we stole their trust. Prayer for us was not a gateway to God; it was a door that led simple and innocent souls into the cage of the organization.

This is no longer merely deception. It is an insult to faith, to humanity, to prayer itself. And today, with all my anger and bitterness, I cry out: if even prayer has been turned by you into a tool of recruitment, then what sacred word remains that you have not corrupted?!

Shared by: Simin Roohparvar via email (name changed on her request)

Baha'u'llah sends his daughter to Subh-i-Azal


'Izziyya Khanum, Baháʼu'lláh's half-sister, in her book Tanbih al-Naimin (The Awakening of the Sleepers), commonly called Risala-i-Amma (The Aunt's Epistle) refers to this event, which occurred during the Babi exiles' residence in Baghdad, as the "اعجب" (most amazing or strangest event).

The key details of the account are as follows:

The Offer and First Refusal:

  • 'Izziyya Khanum relates the story as told by Baha'u'llah's wife (identified in the text as the mother of Aqa Muhammad Ali).
  • Baha'u'llah instructed his wife to dress their daughter, Sultan Khanum, in fine clothing and take her to his brother, Subh-i-Azal.
  • Baha'u'llah's wife was to "offer this maiden (kaniz) to him [Azal] and ask him to accept her".
  • When Azal heard Baha'u'llah's message, he became upset and refused to accept her.
  • Azal stated that the girl was like his own daughter and was no different from his own children. He rejected the offer, saying that "such a command has not been revealed".

The Second Attempt and Final Refusal:

  • Baha'u'llah's wife returned and informed him of Azal's rejection.
  • Baha'u'llah "reflected for a while" and then instructed his wife to return the daughter to Azal once more.
  • Baha'u'llah asked her to tell Azal: "Do not put a hand of rejection on my chest and accept my request".
  • This time, Baha'u'llah proposed that Azal accept Sultan Khanum as a kaniz for Azal's son, Aqa Ahmad (Ahmad Bahaj).
  • Azal again refused, saying that the girl and Mirza Ahmad (his son) were "the same to me and both are my own children".
  • Azal instructed Baha'u'llah's wife to go back and tell Baha'u'llah "not to insist or exaggerate because God is not satisfied".
  • Baha'u'llah's wife then returned and reported the final refusal, after which Baha'u'llah fell silent.

'Izziyya Khanum considered it strange and unfortunate that Baha'u'llah, who allegedly preferred a groundless allegation against Subh-i-Azal, would himself offer his daughter as a Kaniz to his brother or his nephew.

Above accounts originated from sources hostile to Baháʼu'lláh. Now, read the following Tablet of Baháʼu'lláh, which was provisionally translated by Adib Masumian (a Baháʼí Scholar).

Once We [Baha'u'llah] had entered Iraq and a number of days passed, We were joined by My brother [Subh-i-Azal], and he remained with Us for a period of months that hath been mentioned in Tablets. He sought from Us a wife; We procured for him what quelled his carnal desire, and he dwelled comfortably in the land.

Though We sent for believing women to be dispatched from other lands to appear before thee, whereafter thou didst enjoy intimacy with them and abide in conspicuous comfort, ...

Although, moreover, thou didst seek from Me what would gratify thy passion, till eventually thou didst gather around thyself a number of maidens and sustain thyself with them, ...

O My brother! How many a night didst thou repose on thy bed with thy wives while I personally protected thee, ...

(Baha'u'llah, Lawh-i-Mirza Rida-Quli)

https://adibmasumian.com/translations/lawh-i-mirza-rida-quli/

Palabra and Watchtower: How Baha’is and Jehovah’s Witnesses Use Publications to Spread Their Cult

Palabra Publications (Baha'i) and Watchtower Publications (Jehovah’s Witnesses) both serve as central tools for religious teaching, study, and community life in their respective "faiths". While they produce materials used for instruction and spiritual growth in different religions, there are notable similarities in their publications.

Core Similarities

  • Teaching and Deepening: Both publishers produce course materials, study guides, and compilations specifically designed for structured studies, group deepening, and individual learning—aimed at strengthening doctrinal understanding and encouraging faith-based action.^1^5
  • Use of Scriptural Texts: Their books heavily feature original scripture, attributed quotations, and interpretive commentary; Baha’i materials focus on the writings of Bahá’u’lláh and the Universal House of Justice, while JWs focus on the Bible and interpretations from the Governing Body.^5
  • Community Focus: Many books are designed for organized religious activities including group learning, youth programs, and foundational religious training. Both are key resources during missionary or teaching campaigns and for systematic religious outreach.^2^5
  • Progressive Study Frameworks: Both religions deploy structured study series—Palabra’s institute courses (such as the Ruhi sequence) and Watchtower's series of study books and their flagship magazine, "The Watchtower"—to create consistent doctrinal understanding among members.^2

Publication Styles

  • Identical Elements:
    • Didactic, clear, and accessible language is a hallmark of both publishers, with materials often organized in lesson or chapter formats with discussion questions and points for reflection.
    • Visual aids (charts, simple illustrations), indexes, and practical application sections are commonly used in both traditions.^1

Use in Religious Teaching

  • Ruhi Books (Palabra): Used extensively in institute training, by youth groups, and in community classes—aimed at both nurturing believers and sharing beliefs with outsiders. Materials are often modular and encourage interactive participation and personal interpretation.^4
  • JW Books (Watchtower): Used in formal study sessions, at meetings in Kingdom Halls, for home-based Bible studies, and during door-to-door ministry. Publications generally aim for doctrinal uniformity and often include direct instructions for how to teach others.^5

Book Content Similarities

  • Both feature:
    • Collections of foundational texts or messages (e.g., compilations from Bahá’í leaders or JW Governing Body)
    • Educational series intended for graded progression, often starting from basic doctrine to deeper theology.
    • Targeted materials for specific audiences (youth, children, families, newly interested individuals).^1^5

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