Baha'i scholar Peter Smith about the Dawn-breakers

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Ex-Baha'i story from Reddit

Photo shown here for representation purpose only.

I need some advice. My family has strong roots to the bahai religion . Both my mom and dad left Iran at a young age during the iranian revolution to practice their religion in America . My dad is part of the spiritual assembly. My parents hosts allot of feasts at our house and are well known in the community. As a kid I was made to go to Sunday school allot and made to attend some of those bahai youth camps . At the age of 15 I had to sign a bahai card in front of everyone at the feast because If I didn’t my parents would be embarrassed and be sad so I signed it . After that day I signed my card I told my dad I really don’t believe in this faith. I could never wrap my head around why Baháʼu'lláh had three wives and women not being able to serve in the universal house of justice. One of the main reasons that turned me off about the faith was the constant discussion of how to get more new followers . Every feast I attended we literally talked about how to get new members and discussing different ways to teach the faith to non believers. In Sunday’s school and in youth camps , this was always the topic for the most part . In spite of all of this I made an agreement with my parents not to officially make myself not a bahai but I let them know I don’t believe in any of this this . The reason I did this is because my parents would really be sad and it would be an embarrassing situation for my dad because he is part of the spiritually assembly . If I wanted to withdraw from the Bahai faith it would be brought up in one of his spiritual assembly meetings. Everyone in the spiritual assembly is my dads close friends and they always go over to each others houses . I’ve been trying to talk to my parents about leaving the faith and I always bring up really good points of why to leave it but they always are in denial and never give me answers to my questions . One day I asked my dad what makes you so sure about this faith and he said my great grandmother met Baháʼu'lláh. They get really emotional after I question the faith in front of them,sometimes angry at me or sometimes sad . They’re in there late 50s right now . My question is do you think it’s too late for them to leave the faith . Do you think they’re too far in it ? I really feel like they’re brain washed . They were taught about the faith at a very young age . Everything around them and all there friends were Bahai. Bahai everything . Do I continue question their faith in front of them or just let them be? Sorry for the bad grammar.

Source :

Persecution of Persian Baha'is in Baha'i Administration

Received by Email, identity of the author is kept hidden on their request.

Since the advent of different Sects of Baha'is, The Baha'i Administration is trying very hard to purge the Persian Baha'is from Baha'i Administration. The Baha'is especially those from Jewish background are of the opinion that Persian Baha'is are behind the development of sects. Recently with the appointment of Nosratullah Bahramand, a Persian by origin, as the fourth guardian, the Persian Baha'is are having soft corner for him. The Persian Baha'is are felling that their due right is not being given by the Baha'i administration although they have sacrificed and served a lot and faced of persecution in most of the countries.

Very recently A prominent Heterodox Baha'i, Omid Seioshansian, who was born in Qatar, is blacklisted in Qatar. Government authorities in the country have leveled criminal and national security charges against him. Mr. Omid now will have to face severe penalties in Qatar’s judicial system. And will be denied entry.

Although Bani Duggal, the BIC’s Principal Representative to the United Nations. Said that The Baha'i International Community is saddened that the State of Qatar has chosen to expel members of a community that has peacefully coexisted in and contributed to the progress of the country but many prominent Baha'is are of the opinion that Universal House of Justice is behind the expelling of Omid as they are in cleansing process of Persian Baha'is and Omid a high ranking Persian Baha'i in the Baha'i Administration, with an eye on getting selected to the UHJ has a lot of cloud in country like India.

Recently another high ranking Persian Baha'i, a counselor, Dr. Jabbar Eidelkhani who has served for many years in Bangladesh was also removed from his post and a very insignificant Indian Baha'i was asked to wear his shoes.

Another Persian Lady, a former counselor, Mrs. Zena Sorabjee and member of the NSA of India was asked to resign/retire from NSA after being elected on NSA.

In Heterodox organisation a thought is prevailing that Persian Baha'is are working in groups and are having soft corner for the Persian fourth Guardian Nosratullah Bahramand of the Orthodox Baha'i Faith who is calling his shots from Australia.

We have to wait and watch who is next in their list of persecution.


Shoghi Effendi in Coffin

Mason Remey criticizing Shoghi Effendi had said that Shoghi Effendi was a very "confused and sick soul" he was "ego maniac". He flaunted and disobeyed the laws of the Aqdas and created all this confusion himself and that he (Shoghi Effendi) was guardian of the Babi religion and was not the guardian of the Baha’i faith. Speaking of his administration as a Babi, rather than Baha’i administration. 

Remey became intrigued, particularly, by two passages from Shoghi Effendi’s, The Dispensation of Baha'u'llah.

The first one was Shoghi Effendi’s announcement that “upon the 23" of May of this auspicious year [1934], the Baha’i World will celebrate the 90th anniversary of the founding of the Faith of Baha’u’llah.” The 90 years would be from 1844, when the Bab declared his mission.

The second passage occurs on page 57:

The sacred and youthful branch, the Guardian of the Cause of God, as well as the Universal House of Justice to be universally elected and established, are both under the care and protection of the Abha Beauty, under the shelter and unerring guidance of the Exalted One (the Bab) (may my life be offered up for them both) whatsoever they decide is of God.

(Shoghi Effendi, The Dispensation of Baha'u'llah, p. 57)

Remey reasoned from these passages that Shoghi Effendi had built his administration around the Babi religion, since (according to Remey) the Babi and Baha’i faiths are distinct:

The Babi Dispensation was but 19 years and was ended and completed with the Declaration of Baha'u'llah in 1863 in the Garden of Ridvan at Baghdad.

The Babi Faith and the Baha’i Faith are two distinct and different religions — this was not made clear in the forming of the Administration of the Faith that was formed about the Babi Religion instead of the Baha’i Faith. In other words,... The first Guardian of the Faith so construed the Master Abdu’l Baha’s Will and Testament that he formed bis Administration upon the Babi Faith and not upon the Baha’i Faith.

(The Guardian’s Letter, Vol. 1, No. 2 [December, 1966], p. 1; the ellipsis after “In other words” appears in the letter.)

Because Shoghi Effendi had “so construed” ‘Abdu’l-Baha’s will and testament, Mason Remey believed something had to be done to correct matters. Hence, his formation of the Abha World Faith: This mistake (Shoghi Effendi’s building his administration upon the Babi religion] has caused so much confusion and misunderstanding and trouble that the only thing for the second Guardian to do, to set matters aright, is to discard all which Shoghi Effendi did and to institute a New Faith which shall be the Orthodox Faith under the Holy Name of ABHA in order to carry out the conditions that will lead to the establishment of the TRUE Baha’i Faith (of Baha'u'llah) which Faith has not yet been established in the world. (Ibid)

Four paragraphs later in the same letter,

In my general letter to the Baha’i World, both Pro and Sans Guardian, of January 1967 I explain at length how the First Guardian Shoghi Effendi built his Administration about the Babi Faith and not about the Baha’i Faith. Shoghi Effendi was a very confused soul. He was an ego maniac. He flaunted and disobeyed the laws of the Aqdas and created all this confusion himself. Therefore, the only thing for me to do has been to explain the condition in my letters to the Friends telling them frankly that the first step is to wipe out and to efface everything that Shoghi Effendi did and then to inaugurate a new Faith based upon the teachings of Baha'u'llah (and not upon the Bab).

(Remey letter to James Meyer, July 18, 1967)

Farzam Arbab

Sourced from :

Farzam Arbab (born October 27, 1941) is an educator and physicist who has served in various positions within the hierarchy of the Bahá’í Administrative Order.


Born in Tehran, Iran in 1941, Farzam Arbab would go on to earn a Bachelor of Arts degree from Amherst College in 1964 and a Doctor of Philosophy in physics from the University of California, Berkeley in 1968. Shortly after earning his doctorate, Arbab moved to Colombia where he quickly established himself in the leadership in the Bahá’í community of that country and by 1970 was Chairman of the National Spiritual Assembly. While in Colombia he helped found Foundation for the Application and Teaching of the Sciences (FUNDAEC).

Religious career

Initially elected in 1993 to the Universal House of Justice, the supreme governing body of the Bahá’í Faith, Arbab retired from that body in 2013.[1] Before his election to the Universal House of Justice, in 1988, he was appointed to the International Teaching Center. The International Teaching Centre, whose seat is at the Bahá'í World Centre in Haifa, Israel, is composed of nine Counsellors appointed by the Universal House of Justice and tasked with duties to stimulate and coordinate the Continental Board of Counselors and assist the Universal House of Justice in matters relating to the teaching and protection of the faith.[2] All of the current members of the Universal House of Justice previously served as members of the International Teaching Centre. In 1980 he was appointed to the Continental Board of Counsellors for the Protection and Propagation of the Faith in the Americas, on which he served for eight years. From 1970 until 1980 he served as the Chairman for the National Spiritual Assembly of the Bahá'í Faith in Colombia.


Farzam Arbab's son, Paul Arbab, is administrator at the Luxembourg-based Unity Foundation, which works with Luxembourg's Ministry of Foreign Affairs and "a network of local development agencies assisting them in their efforts to build capacity amongst populations to take charge of their own social and economic development."[3] Farzam Arbab's sister, Haleh Arbab, is currently director of the Institute for Studies in Global Prosperity, a non-profit educational and research organization "dedicated to building capacity in individuals, groups and institutions to contribute to prevalent discourses concerned with the betterment of society" through "working in collaboration with the Bahá'í International Community."[4] Born in Iran and educated in the United States, Haleh Arbab previously lived in Colombia from 1982 to 2005 where she worked with the Foundation for the Application and Teaching of the Sciences (FUNDAEC) and served as Rector of Centro Universitario de Bienestar Rural, a Colombian Bahá'í-inspired institute she helped found in 1988.[5] Farzam Arbab's brother-in-law, Haleh Arbab's husband, is Gustavo Correa who himself has been a member of the Universal House of Justice since 2008.[6][7] Farzam Arab's niece, Bita Correa, serves as program director of FUNDAEC and participated as a member of the Bahá'í International Community’s delegation to the 55th United Nations Commission for Social Development.[8][9]


Farzam Arbab was one of the founders of FUNDAEC (Foundation for the Application and Teaching of the Sciences). Her served as its Director from 1974 through 1988 and continues to serve on its board. FUNDAEC was established in 1974 by a group of professors at the University of Valle in Colombia who were looking for new strategies to develop the capacities of people and to generate knowledge in isolated regions of the country.[10] In 2002, the Club of Budapest recognized FUNDAEC's new rural education model.[11] The model, known as SAT (for "Sistema de Aprendizaje Tutorial, Spanish for "System for Tutorial Learning") started in 1980 and centers on the use of interactive workbooks facilitated by a tutor. In Colombia, these tutors are trained at the Center for Rural Education.[12][13][14][15][16]

Ruhi Institute

The SAT techniques Arbab helped develop at FUNDAEC have been applied to the Bahá'í community in the form of the Ruhi Institute, which was named after Arbab's father.[17][18][19] Centered on Bahá'í study circles, the goal of the Ruhi Institute courses is to "evoke a transformative learning experience through a learner-centered, experiential, and collaborative approach facilitated by a tutor rather than an instructor, a teacher, or an expert."[20] Among the principles of the Ruhi curriculum is the utilization of service projects to implement learning into tangible action.[17]

The Universal House of Justice has encouraged the emulation of the Ruhi model throughout the global Bahá'í community.[21] According to one researcher, the Ruhi Institute's method has resulted in "nonhierarchical, self-initiated, self-organized small groups engaged in study, teaching, and action"[22]:pp81–2 and is "becoming the core of Bahá’í community life worldwide as the outcome of a process that has sought to nurture the spiritual life of individuals and families and to establish social foundations for the vision and practice of religious world citizenship."[22]:p94 Paul Lample, another member of the Universal Hose of Justice, has stated "Doubtless the institute and its curriculum will continue to evolve, both in content and form, to a level of greater complexity in regions and nations within the framework of the administrative order throughout the various stages of the Divine Plan in the second century of the Formative Age."[23]


Dr. Farzam Arbab passed away on September 26, 2020 in San Diego. He was 78 years old.[4]



  1. ^ "Two members of Universal House of Justice leaving after years of service". Bahá’í World News Service. April 23, 2013. Retrieved June 12, 2017.
  2. ^ Smith, Peter (2000). A Concise Encyclopedia of the Bahá'í Faith. Oxford, UK: Oneworld PublicationsISBN 1-85168-184-1.
  3. ^ "Unity Foundation, meet the board of directors". Unity Foundation. Retrieved June 4,2017.
  4. ^ "Institute for Studies in Global Prosperity". Retrieved June 4, 2017.
  5. ^ "Reseña historica"Centro Universitario de Bienestar Rural. Retrieved June 4, 2017.
  6. ^ Scribner, Herb (September 16, 2014). "10 religious leaders you may not know about"Deseret News. Retrieved May 31, 2017.
  7. ^ "Baha'is elect Universal House of Justice". Bahá’í World News Service. April 30, 2008. Retrieved June 4, 2017.
  8. ^ "Seeing the capacity for meaningful contribution in all populations and people"Bahá'í International Community News. United Nations. February 9, 2017. Retrieved June 4, 2017.
  9. ^ "Seeing capacity for meaningful contribution in all populations"Bahá'í News Service. New York. February 12, 2017. Retrieved June 4, 2017.
  10. ^ Arbab, Farzam; Correa, Gustavo; de Valcarcel, Francia (1988). "FUNDAEC: Its Principles and its Activities". CELATER, Cali, Colombia. Retrieved June 4, 2017.
  11. ^ "Baha'i-inspired educational system for the poor of the world honored by the Club of Budapest". Bahá’í World News Service. December 22, 2002. Retrieved June 4, 2017.
  12. ^ "Historical Overview"Official Website of FUNDAEC. FUNDAEC. Retrieved June 4,2017.
  13. ^ "Rural Community-based System for University-level Education". International Development Research Centre. 13 March 1998. Archived from the original on May 19, 2011. Retrieved June 4, 2017. Unknown parameter |deadurl= ignored (|url-status=suggested) (help)
  14. ^ CRECE: Centro de Estudios Regionales, Cafeteros y Empresariales (August 2001). "Successful Alternatives for Rural Education: Tutorial Learning System (TLS) and New School Methodology Rural Post-Primary"Regional Policy Dialogue on Education and Human Resources Training Network, Second Meeting: Secondary Education. Manizales, Colombia: Inter-American Development Bank. Retrieved June 4, 2017.
  15. ^ Roldan, Luz Alba Villegas (March 31, 2000). "Educación y Pobreza: Incluyendo a los Excluidos" (PDF)Conference of the World Bank, LCSHD. Madrid, Spain: World Bank. Retrieved June 4, 2017.
  16. ^ "In Colombia, a microcredit project aims to re-awaken community solidarity"One Country. La Arrobleda, Cauca, Colombia: Bahá'í International Community. 1996 (April–June). 1996. Retrieved June 4, 2017.
  17. Jump up to:a b Rosemary Blosson; Sylvia B Kaye (March 14, 2012). "Learning by Doing: Preparation of Baha'i Nonformal Tutors"New Directions for Adult and Continuing Education2012 (133): 45–57. doi:10.1002/ace.20006. Retrieved June 4, 2017.
  18. ^ Ruhi Institute (1991). Learning about Growth - The Story of the Ruhi Institute and Large-scale Expansion of the Bahá'í Faith in Colombia. Cali, Colombia: Palabra Publications. p. 55.(registration required)
  19. ^ Molineaux, P. (1996). Projects of FUNDAEC. Cali, Colombia.
  20. ^ Stephan Z. Mortensen (May 2008). PhD - The Ruhi Institute curriculum: A qualitative study (Thesis). Capella University. ISBN 9780549615446. Retrieved June 4, 2017.(registration required)
  21. ^ Universal House of Justice; Department of the Secretariat (December 1998). "Extracts From Messages Written By The Universal House Of Justice On The Four Year Plan Related To Training Institutes". The Bahá'í Community of Guelph: 1. Retrieved June 4,2017.
  22. Jump up to:a b David A. Palmer (2013). "From "Congregations" to "Small Group Community Building"; Localizing the Bahá'í Faith in Hong Kong, Taiwan, and Mainland China". Chinese Sociological Review45 (2): 78–98. doi:10.2753/CSA2162-0555450205ISSN 2162-0563.
  23. ^ Paul Lample (Dec 2013). "Some Insights from the First Century of the Formative Age" (PDF)Journal of Baha'i Studies23 (4): 31–78, 126. Retrieved June 4, 2017.

Story of an exBaha'i from

I recently left this religion. As far as it being a cult, I think it's a mixed bag. Unlike most cults there aren't really any obstacles to leaving nor is there any separation from society. However, there are some deceptive practices that you don't see before joining.

When I joined, it was because I liked the ideals that were presented on the surface and it seemed like a good way to get involved in something bigger than myself. It also seemed like a way to deeply explore spirituality. Once you're in, you get something different. Community life is focused entirely on spreading the religion and spiritual activities feel lacking. You are supposed to invite people to devotional gatherings and use those to find people who are interested in joining Baha'i study groups. The reason for doing this is that Baha'is see the world as irreparably broken and believe that Baha'i ideals need to replace what we have today.

There is also censorship and shunning. Baha'i authors have to submit their work for "review" which is presented as a way to make sure the religion is presented "accurately." In practice, this allows for Baha'i administration to control what information the public sees. Members aren't supposed to look at materials written by Baha'is that weren't subject to review. This leads into the shunning. If you run afoul of the administration, you are at risk of being declared a "covenant-breaker," which means that Baha'is are supposed to cut off all contact with you. Covenant-breakers are seen as spiritually sick and dangerous to the believers.

There are several other issues I didn't list here. r/exbahai has a lot of threads about problems with the Baha'i faith, but I'd also look at r/bahai so you can see what people who are part of the religion say.

Former-Baha'i - Avarih

Abd al-Hosayn Ayati as a cleric (right) and as a Baha'i (left)

Abd al Ḥosayn Ayati (1871—1953) was a Persian Shia cleric,[1] notable poet,[2] Iranian Orator,[3] "outstanding author"[4] [5]and "prominent historian".[6] He converted to the Baháʼí Faith at the age of 30 and 18 years later converted back to Islam, and authored a number of books on different subjects such as literature, history, poetry, Quran and Arabic. He also wrote a number of polemic works against the Baháʼí Faith. He was known among Baha'i circles as Avarih.

Early Life

Ayati was born in a religious family in the city of Taft in the province of Yazd (Iran) in 1871. His father was a scholar by the name of Haji Akhund Mujtahid Tafti. Ayati received a religious education from childhood.[1][2] His first teacher was his father. At the age of 15 he moved to Yazd where he studied at the Khan religious school for two years in Islamic subjects. He then moved to Iraq to study at the seminaries in Najaf and Karbala where he became a student of Ayatollah Mirza Hasan Shirazi. This only lasted for a few months and he was forced to return to Yazd after receiving the news of the death of his father.[4]

Ayati became a cleric in his youth years while at Yazd and would give sermons and lead the prayers. He showed great interest in literature and poetry since those times.[1][2] According to one of his brief autobiographies, he hadn't reached puberty yet when he was allowed to wear the classic Muslim cleric clothing and give sermons. His father was his mentor who encouraged him to pursue his gift in poetry and bestowed him with the poetic name of Ziaiee. At the age of twenty, he lost his father and at the age of twenty five, he was stationed as the Imam of the Mosque that his late father led the prayers at.[3]

He became familiar with the Baháʼí faith after his father passed away and became a Baháʼí at the age of 30.[1][2] This is how Ayati describes the manner that he became a Baháʼí and left his birth city:

"I became familiar with the Baháʼís at the age of 30 and left my beloved homeland. I removed the Turban from my head and shaved my beard and started traveling around the world."[4]

Leaving Iran and life as a Bahá'í

Avarih's Missionary Session in Tehran

After becoming a Baháʼí, Ayati started a career as a Baháʼí missionary that saw him traveling to Tehran, the Iranian capital and from there to many Iranian cities and provinces.[4] His Missionary travels then took him outside of Iran and in a span of 18 years (during the lifetime of 'Abdu'l Baha) he traveled to Turkestan, the Caucasus, the Ottoman Empire, and Egypt. Due to his numerous endeavors 'Abdu'l Baha gave him the titles of "Raʾīs al-Moballeḡīn" (Chief of Missionaries) and "Avarih" (Wanderer).[7]

In 1923, Shoghi Effendi sent Avarih to England to teach the Baháʼí Faith. This was first announced to the Baháʼís of the west through the Baháʼí Magazine, Star of the West.[8] In a letter addressed to the Baha'is in Britain Shoghi describes Ayati and his book al-Kawakib al-durriya in this manner:

"Ere long, an able and experienced teacher recently arrived from Persia will visit your shores, and wiII, I trust, by his thorough knowledge of the Cause, his wide experience, his fluency, his ardor, and his devotion, reanimate every drooping spirit, and inspire the active worker to make fresh and determined efforts for the deepening as well as the spreading of the movement, in those regions. His forthcoming book, which he has laboriously written on the history of the Movement and which has been partly revised by the Pen of our Beloved Master, is beyond any doubt the most graphic, the most reliable and comprehensive of its kind in Bahai literature. I am sure he will considerably enrich the store of your knowledge of the various phases and stages of the Bahai Movement."[9]

The Former member of the Universal House of JusticeLuṭfu'lláh Ḥakím, served as his translator during this visit.[10] Subsequent issues of Star of the West chronicled Avarih's Journey and activities while in England according to the following Table:

Avarih during his Missionary Journey in England

Ayati then left England for Cairo to print his two volume work on the history of the Baháʼí faith called al-Kawakib al-durriya. According to Shoghi Effendi this work was "the most comprehensive and reliable history of the Movement yet published"[11] and " the most graphic, the most reliable and comprehensive of its kind in Bahai literature"[9] and was labelled as the "great history of the Baháʼí cause" by the Baháʼí magazine, Star of the West.[12] According to Encyclopaedia Iranica it "is still one of the major works on the subject."[7]

In a letter addressed to the Baháʼís of some European countries, Shoghi Effendi writes about Avarih, thus:

His wide experience and familiarity with the various aspects of the Movement, his profound and extensive knowledge of its history; his association with some of the early believers, the pioneers and martyrs of the Cause will I am sure to appeal to every one of you and will serve to acquaint you still further with the more intimate and tragic side of this remarkable Movement.[13]

After reverting to Islam he openly opposed the Baháʼí Faith and was considered a Covenant-breaker. He was labelled by Shoghi Effendi as a "shameless apostate".[14]

The references made to Avarih in John Esslemont's book Baháʼu'lláh and the New Era were removed in subsequent editions published after Avarih's apostasy from the Baháʼí Faith.[15]

Reverting to Islam and Returning to Iran

He returned to Iran and spent the rest of his life as a secondary school teacher.[7] For the first ten years he taught literature at the Sultaniyya, Elmieh, Razi, and Dar al-Funun schools in Tehran. He was then Transferred to Yazd and continued his teaching career.[4]

Ayati passed away in the City of Yazd in 1953.[3] The cause of death was an illness that he was afflicted with during a trip to Tehran shorty before his death. His body was transferred to Qum and he was buried there.[5] Shoghi Effendi describes Avarih's death as a strike of God's avenging hand in the following manner:

"Following the successive blows which fell with dramatic swiftness two years ago upon the ring-leaders of the fast dwindling band of old Covenant-breakers at the World Center of the Faith, God’s avenging hand struck down in the last two months, Avarih, Fareed and Falah, within the cradle of the Faith, North America and Turkey, who demonstrated varying degrees, in the course of over thirty years, of faithlessness to ‘Abdu’l-Bahá. The first of the above named will be condemned by posterity as being the most shameless, vicious, relentless apostate in the annals of the Faith, who, through ceaseless vitriolic attacks in recorded voluminous writings and close alliance with its traditional enemies, assiduously schemed to blacken its name and subvert the foundations of its institutions."[16]


Kašf al-ḥīal

Ayati's works are mainly focused on history, literature and poetry, Islamic religious topics, and refuting Baha'is. Many of his works have not been published including a large number of his poems. According to Ayati his Persian and Arabic poems amounted to about 30,000 lines. Ten thousand of these were lost permanently in this manner:

"Ten thousand lines of my poetry were pillaged by the Baha'is. To get hold of the Baha'i books and writings that I had, they fooled my ten year old son so that these documents would not remain in my hands, and that foolish boy gave them about twenty volumes of those works in exchange for 24 Tomans, including my collection of poems."[3]

The following is a list of his most important works in alphabetical order:

  • َAl-Kawākeb al-dorrīya fī maʾāṯer al-bahāʾīya (Shining Stars of Baháʼí Remnants): a work on history of the Baháʼí Faith.[17]
  • Asha'yi Hayat (The Rays of Life)A collection of poems that he composed at the age of eighty (Yazd: 1949)[18]
  • Atashkadeh Yazdan (God's Fireplace): A book on the history of the city of Yazd in Iran.[19]
  • Chakame shamshir (Ode of the Sword): A poetry collection.[18]
  • Farhang-i Ayati (Ayati's Dictionary): A Persian-Arabic dictionary.[20]
  • Goftare Ayati (Ayaty's statements): Printed in Tehran (1929).[18]
  • Heralds of the New Day: Adapted from addresses given in London by Jináb-i-Avárih.[21]
  • Hogoye Irani (The Persian Hugo): Printed in Yazd (1942).[18]
  • Insha `alee (Good writing): Printed in Tabriz (1932).[18]
  • Kašf al-ḥīal (Uncovering the Deceptions): His work in three volumes where he explains what he witnessed as a Baha'i that resulted in him returning to Shia Islam[22] Vol. 1Vol. 2vol. 3.
  • Kherad name (A letter of Wisdom): A collection of romantic poems printed in Istanbul.[3][18]
  • Kitabi Nubi (Nubi's Book): A translation of the Quran in 3 volumes printed in Yazd (1945-1947).[18]
  • Maliki aql wa efrit jahl (The Angel of Intellect and the Monster of Ignorance): Printed in Tehran (1933).[18]
  • Moballighe Baha'i dar mahzar-e ayatollah shaykh mohammad khalesi zadeh (A Baha'i Missionary in the Presence of Shaykh Muhammad Khalesi Zadeh): The report of Iranian Army personnel from Yazd that were proselytized by a Baha'i missionary and decided to consult Ayatollah Khalesizadeh about the Missionaries claims.[23]
  • Naghmeye del (Melody of the Heart): A poetry collection.[18]
  • Namakdan (Saltshaker): A literature magazine published from 1925-1935 in four issues.[1]
  • Qasideye Quraniyeh (The Quranic Poem): A collection of poetry printed in Tehran.[18]
  • Rawish-e negaresh-e farsi (How to write in Persian): A guide on writing in Persian printed in Tehran.[18]
  • Siyahat nam-i doctor jack amricaiee (The travel diary of Dr. Jack, the American): Real life accounts narrated as a story about the life of a foreigner investigating the Baháʼí claims during his travels that Ayati refers to using the pseudonym, Jack the American.[24]
  • Tarikh mukhtasar-e falsafe (A Brief History of Philosophy): Printed in Tehran (1933)[18]
  • Tafsir quran (An exegesis on the Quran): In three volumes.[3]


  1. Jump up to:a b c d e Narges, Dehghanian (2009). "نمکدان دفتر ادبیات شعر و نغز دوره اول پهلوی" (PDF)Payame Baharestan. 1388:3: 473–478 – via
  2. Jump up to:a b c d Khalkhali, Sayyed Abd al-hamid (1958). تذکره شعرای معاصر ایران (PDF)2. Tehran (Iran): Rangin. pp. 1–6.
  3. Jump up to:a b c d e f Burqaie, Sayyed Muhammad Baqir (1994). سخنوران نامی عاصر ایران (PDF)1. Qum (Iran): Khorram. p. 134.
  4. Jump up to:a b c d e Rastegar, Sayyed Mahmoud (1978). "احوال و آثاز عبدالحسین آیتی یزدی (The life and works of Abd al-Husayn Ayati Yazdi)"Wahid242: 29–34 – via
  5. Jump up to:a b "احوال و آثار عبدالحسین آیتی یزدی" (PDF).
  6. ^ "Husayn "Avarih" Ayati Al-Kawakib ad-Durriyyah"Humanities & Social Sciences Online - Michigan State University Department of History.
  7. Jump up to:a b c Afshar, Iraj (2011). Encyclopaedia Iranica: ĀYATĪ, ʿABD-AL-ḤOSAYN. p. 133.
  8. ^ "Jenabe Avareh in England" (PDF)Start of the West13: 345. 1923.
  9. Jump up to:a b "A Letter to the Friends in Great Britain" (PDF)Star of the West13: 329. 1923.
  10. ^ "Star of the West/Volume 14/Issue 1/Text - Bahaiworks, a library of works about the Bahá'í Faith" Retrieved 2020-09-18.
  11. ^ "New Books" (PDF)Star of the West14: 93. 1923.
  12. ^ "Heralds of the New Day" (PDF)Start of the West14: 269. 1923.
  13. ^ "Bahá'í Reference Library - The Light of Divine Guidance (Volume 2), Page 6" Retrieved 2021-01-03.
  14. ^ Maxwell, Ruhiyyih (Mary Khanum) (1969). The Priceless Pearl. London: Baháʼí Publishing Trust. p. 120.
  15. ^ Salisbury, Vance (1997). "A Critical Examination of 20th-Century Baha'i Literature"Baháʼí Library Online. Retrieved December 8, 2016.
  16. ^ Effendi, Shoghi (1971). Messages to the Baha'i World (1950 - 1957). US. p. 53.
  17. ^ Ayati, Abd al-Husayn (1923). الکواکب الدریه (PDF)1. Cairo (Egypt): Matba`at as-Sa`adah.
  18. Jump up to:a b c d e f g h i j k l "(Ayati) آیتی"The Center for the Great Islamic Encyclopedia.
  19. ^ Ayati, Abd al-Husayn (1938). آتشکده یزدان. Yazd (Iran).
  20. ^ Ayati, Abd al-Husayn (1935). فرهنگ آیتی. Tehran (Iran): Matba Danesh.
  21. ^ "Star of the West/Volume 14/Issue 9/Text - Bahaiworks, a library of works about the Bahá'í Faith" Retrieved 2021-01-03.
  22. ^ Afshar 2011.
  23. ^ Ayati, Abd al-Husayn (1987). مبلغ بهایی در محضر آیت الله خالصی زاده (PDF). Iran (Yazd): Golbahar.
  24. ^ Ayati, Abd al-Husayn (1927). سیاحت نامه دکتر ژاک آمریکایی (PDF). Tehran: Khavar.


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