Life in the Haifan Baha'i fast lane - Who is Shahriar Razavi ?

Shahriar Razavi with Malaysian Baha'is
The members of the Universal House of Justice, designated by Baha’u’llah “the Men of Justice”, “the people of Baha who have been mentioned in the Book of Names”, “the Trustees of God amongst His servants and the daysprings of authority in His countries”, shall in the discharge of their responsibilities ever bear in mind the following standards set forth by Shoghi Effendi, the Guardian of the Cause of God:

Mr. Shahriar Razavi – Profile

Shahriar Razavi - UHJ Member
Mr. Shahriar Razavi is currently serving as a member of the Universal House of Justice, the supreme governing body of the Bahá’í Faith. Prior to his election to the Universal House of Justice in 2008, served as a Counselor at the International Teaching Centre in Haifa, Israel. From 2003 till 2008. Mr. Razavi served as a counselor in Europe from 2000 to 2003.

Mr. SHAHRIAR RAZAVI holds a degree in Physics from the University of London and worked as a management consultant. He also served as an Auxiliary Board member in England.

Mr. Shahriar Razavi – Nature and Characteristics

Dr. Shahriar Razavi fled (spinelessly) from Iran in 1979 during the peak of Iranian revolution, defying orders of the Universal House of Justice. At that time Universal House of Justice (UHJ) was constantly asking the Iranian Bahá’ís not to flee Iran. In fact the UHJ had warned that any Bahá’í leaving Iran from Mehrabad (Tehran) Airport would be risking loosing his voting rights.

As the Iranian authorities at the Airport would not allow any Bahá’í to leave Iran, many Bahá’ís fled Iran declaring themselves as Muslims on the Immigration card. UHJ lost no time in depriving them of their voting rights for such cases.

The Coward Mr. Shahriar Razavi also fled from Iran disobeying the orders of Universal House of Justice. Mr. Razavi wrote on the Immigration form, while leaving Iran, that he is a Muslim. Surprisingly he was not deprived of his voting rights rather he was awarded by being elevated as an ABM in England. Later on he was raised as a Counselor from 2000 to 2003 and in 2003 he was selected for International Teaching Centre where he served for five years. Finally he was elected on the supreme body.

While in UK, Mr. Razavi sowed the seeds of discontent amongst the local Bahá’ís when he would elaborate his close relationship with Mr. Farzam Arbab. He was less of a Bahá’í and more a showman. During his tenure as a counselor he grabbed every achievement of Bahá’í community for himself.

Mr. Razavi’s Election to the supreme body demands an explanation from UHJ

  1. Why was Mr. Razavi not deprived of his voting rights for disobeying UHJ – as UHJ asked the Iranian Bahá’ís not to leave Iran but Mr. Razavi left? Did he not shamelessly sin and can a sinner be elected to UHJ?
  2. Is not depriving Mr. Razavi of his voting rights an injustice to all those Bahá’ís who left Iran through Mehrabad Airport and who were deprived of their voting Rights? Why this double standard with regards to Mr. Razavi?
  3. Why was Mr. Shahriar Razavi not declared a Covenant Breaker – as he broke the covenant with Baha’u’llah by stating (with cowardice) on the immigration card that he was a Muslim. This is in stark contrast to the sacrifice of the Yaraan, presently bravely facing imprisonment.
  4. Why no action was taken against him for sowing discontent amongst the local Bahá’ís and the Persian Bahá’ís in the UK?

The Message of the UHJ to the Counselors says that:

“If it becomes necessary to modify the manner in which a given country is being served, the Board should not hesitate to consult frankly on what changes might need to be made. As all members of the Board bear responsibility for the entire continent, no feelings of territoriality or tradition should cloud their views as they consider what is in the best interests of the Faith in a country at a given time.”
  1. Why no action was taken against him for companying his candidature for UHJ elections. How was he able to get 300 votes for himself?
  2. When Mr. Razavi’s named was announced as the member of UHJ, it took almost half an hour to come on the stage, a case of extreme feigning of humbleness. No doubt Mr. Razavi had become a seasoned actor, by then.
  3. On what grounds was he promoted to ABM, then Counselor for Europe and then ITC counselor. Although the institution of the boards of Counselors was brought into being by the Universal House of Justice to extend into the future the specific functions of protection and propagation conferred upon the Hands of the Cause of God.


The Ruhi brigade that is now controlling UHJ has changed the House from House of Justice to House of Injustice. The Language used by the UHJ since this Ruhi brigade became operative is abusive and full of disrespect to those Bahá’ís who have sacrificed their whole life for the Bahá’í Faith. The Bahá’ís are now fearful to express their genuine opinion and always they expect a ruthless retaliation from this Ruhi brigade in form of an official letter from UHJ.

See the language used by UHJ in its letter to two sincere Bahá’ís Mr. Feroz Anaraki and Mr. Jamshed Fozdar

Letter to Mr. Anaraki dated 2 February 2010

“Having considered Dr. Anaraki’s recent conduct, in particular the manner in which he has chosen to respond to the question put to him about the disclosure of confidential information, the House of Justice has concluded that he has shown gross failure to fulfill the basic spiritual obligations of a Bahá’í serving on an institution of the Faith. On that basis, you are instructed to deprive him of his administrative privileges forthwith, a sanction that will, of course, require his immediate removal from membership on the Spiritual Assembly of Bangkok. You should notify the Assembly accordingly, in a manner that you deem appropriate. Dr. Anaraki should be informed of the reason for this decision, and he should also be told that if consideration is to be given to lifting the sanction now imposed upon him he will first need to demonstrate a pronounced change in attitude towards the institutions of the Faith over an extended period of time.”

Letter to Mr. Jamshed Fozdar 18 December 2007

“The House of Justice was most surprised to learn that, beyond expressing such opinions in your letter to the Spiritual Assembly of Sarawak and its attachments, you have been taking steps in a number of countries to gather a cadre of believers around you, urging them to take action in support of your particular views, which are often contrary to the clear direction being given by the Universal House of Justice to the Bahá’í world. As you will recall, in the letter to you dated 7 December 2004 sent on its behalf, the House of Justice conveyed its displeasure regarding similar actions on your part. Your obstinacy in persisting in this pattern of behavior demonstrates a total disregard for the appeal made to you in that letter to correct your mode of conduct. You should consider this letter a final warning, which if not heeded will necessitate the removal of your administrative rights in the Bahá’í community. The House of Justice would profoundly regret having to take such action.”


If we want to restore the previous glory of the Universal House of Justice, the Bahá’ís of the world should unite against this Ruhi Brigade which is nothing but the axis of Evil. We should see that this evil axis is voted out in the next International convention and see that sincere Bahá’ís take the seat on UHJ.

Otherwise we will have nice stories to tell to our Grand children that There Existed a Faith Called as Bahá’í Faith. This consequence is indicated in the Message of the UHJ dated Dec 28, 2010 to the Bahá’ís all over the World That:

“A drop in participation, a disruption in the cycles of activity, a momentary breach in the bonds of unity–these are among the myriad challenges that may have to be met.”

(By an ABM who worked with Mr. Shahriar Razavi)

Baha'u'llah shows his ignorance of the principle of self effacement.

"It hath ever been evident that all these divergencies of utterance are attributable to differences of station. Thus, viewed from the standpoint of their oneness and sublime detachment, the attributes of Godhead, Divinity, Supreme Singleness, and Inmost Essence, have been, and are applicable to those Essences of Being, inasmuch as they all abide on the throne of Divine Revelation, and are established upon the seat of Divine Concealment. Through their appearance the Revelation of God is made manifest, and by their countenance the Beauty of God is revealed. Thus it is that the accents of God Himself have been heard uttered by these Manifestations of the Divine Being."

 (Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 53)

The first duty prescribed by God for His servants is the recognition of Him Who is the Day Spring of His Revelation and the Fountain of His laws, Who representeth the Godhead in both the Kingdom of His Cause and the world of creation. Whoso achieveth this duty hath attained unto all good; and whoso is deprived thereof, hath gone astray, though he be the author of every righteous deed. It behoveth every one who reacheth this most sublime station, this summit of transcendent glory, to observe every ordinance of Him Who is the Desire of the world. These twin duties are inseparable. Neither is acceptable without the other. Thus hath it been decreed by Him Who is the Source of Divine inspiration.

 (Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 330)

The fourth Tajalli is concerning Divinity, Godhead and the like. Were a man of insight to direct his gaze towards the blessed, the manifest Lote-Tree and its fruits, he would be so enriched thereby as to be independent of aught else and to acknowledge his belief in that which the Speaker on Sinai hath uttered from the throne of Revelation.

O Ali-Akbar! Acquaint the people with the holy verses of thy Lord and make known unto them His straight Path, His mighty Announcement.

Say: O people, if ye judge fairly and equitably, ye will testify to the truth of whatsoever hath streamed forth from the Most Exalted Pen. If ye be of the people of the Bayan, the Persian Bayan will guide you aright and will prove a sufficient testimony unto you; and if ye be of the people of the Qur'án, ponder ye upon the Revelation on Sinai and the Voice from the Bush which came unto the Son of Imran [Moses].

Gracious God! It was intended that at the time of the manifestation of the One true God the faculty of recognizing Him would have been developed and matured and would have reached its culmination. However, it is now clearly demonstrated that in the disbelievers this faculty hath remained undeveloped and hath, indeed, degenerated.

 (Baha'u'llah, Tablets of Baha'u'llah, p. 52)


This was the reason that Husayn Ali's claims were rejected by a great number of Bayanis. They rejected his claims of godhead.

At least he was gracious enough to attribute the quality of godhead to previous prophets/manifestations even though they themselves claimed no such thing, ;^).

When reading the below quote it becomes quite apparent that Mirza Husayn Ali didn't understand what the Bab had meant:

"Dwelling on the glorification of Him Whom God shall make manifest -- exalted be His Manifestation -- the Báb in the beginning of the Bayan saith: 'He is the One Who shall proclaim under all conditions, "Verily, verily, I am God, no God is there but Me, the Lord of all created things. In truth all others except Me are My creatures. O, My creatures! Me alone do ye worship."' Likewise in another instance He, magnifying the Name of Him Who shall be made manifest, saith: 'I would be the first to adore Him.'"

 (Baha'u'llah, Tablets of Baha'u'llah, p. 52)

When Sufi mystics have made such pronouncements it was only to declare their non-existence in the face of God, their self effacement, not to declare that they are the incarnation of God Him/Herself.

Thus did Mirza Husayn Ali show his ignorance of the principle of self effacement.


Larry Rowe

نفوذ بهاء الله در مسلک دراویش و صوفیه کردستان

نفوذ بهاء الله در مسلک دراویش و صوفیه کردستان
عزیه خانم، خواهر حسین علی نوری از دوران دو ساله فرار بهاء الله به سلیمانه و مناطق اطراف آن می گوید:
منطقه کرد نشین سلیمانیه، سنی مذهب و درویش مسلک و در اعتقاد خود بسیار متعصب بودند. بهاءالله پس از ورود به هوای ریاست بر آنان، به راحتی اعتقادات تشیع را زیر پا گذاشت و در کمال کفر و نفاق با اهانت به مولی الموحدین و ائمه معصومین علیهم السلام، خود را متعصب تر از آنان نشان داد، شاید بر مسند ریاست و فرماندهی آنان نشیند. اما خیال خام او برگ و باری نداد و مراشد و اقطاب آن دیار همچون شیخ طه و ابنای او و شیخ براکه و شیخ عبد الله و شیخ رضا و شیخ علی که هریک هزار ها مرید و فدوی جان نثار داشتند و سالها در آن سامان صاحب خانقاه و ریاست بودند جایی برای او نگذاشتند و آرزوی ریاست او به بار ننشست و نقشه اش شکست خورد. ناگزیر برای گذران عمر و خروج از تنهایی به درس دراویش و عرفا حاضر شده به تحصیل علوم غریبه پرداخت.
به گفته عزیه در این دو سال روزگار را به سختی و مشقت گذراند. کسی که هوای سلطنت در سر داشت و با ترور شاه می خواست سلطان ایران باشد یا لا اقل جای باب نشیند و رهبر بابیان باشد اینک آواره کوه و بیابان شده و اسیر غربت و ذلت گشته است. سر انجام طاقتش تمام شد و شیشه مرامش به سنگ خورد؛ از صدمات روزگار به تنگ آمد و ناچار شد که عریضه ای به برادرش ازل بنویسد و در کمال خاکساری و سر شکستگی از رفتار خائنانه خود عذر خواهی کند و به سبک مناجات عفو و بخشش بخواهد.
به گزارش عزیه، از این عریضه اغلب بزرگان بابی نسخه برداری کرده و نگه داشتند. بهاءالله در آخر آن عریضه، با کمال ذلت از ازل می خواهد تا او را ببخشد و دوباره نزد خود بخواند تا بتواند کبوتر خانه او شود یا جزو مورچه ها و پشه های بیت او گردد. می گوید استخوان هایم خرد و ارکانم منهدم شده تقاضای بخشش دارم که تو بهترین بخشنده ای.
عزیه می گوید: او از راه انابه داخل شد واز گفته ها و کرده های پیش بر حسب ظاهر پشیمان و تائب گردید و ازل هم او را بخشید و دستور برگشت داد و بر کارهای نخستینش باز گرداند.
آنگاه عزیه خطاب به عبدالبها این چنین نتیجه گیری می کند:
«کسی که در کمال ذلت و عجز و با نهایت خشوع وخشیت چنین عباراتی عرض کند، سزاوار است که لوای غوایت افرازد و ساز مخالفت نوازد؟! (یعنی دوباره خیانت کند و ازل را کنار بزند)

Was the Baha'i book Aqdas bankrolled with the profit from the opium trade?

Was Aqdas bankrolled with the profit from the opium trade?
Much of Husayn Ali's (Baha'u'llah's) economic enterprises (such as publications of works in Cairo and Bombay, etc) in the 1870s-90s was bankrolled by a successful mercantile elite, the Afnans, who had their fingers in numerous pies of the late 19th Century international trade in the East from Hong Kong to Beirut, particularly in opium, whom the Afnans held a monopoly on at one point inside Iran.

It is quite ironic that the publication of Husayn Ali's 'Most Holy Book' (Kitab-i-Aqdas) was quite possibly produced by profits coming from the coffers of the Afnans lucrative opium monopoly."

What does this then make of the release of the Aqdas by the Afnan family?

They printed the Aqdas with the profits from the opium trade?

It is interesting perspective into the affairs of the Baha'i Faith.

Shouldn't one lead by example- by deeds? Rather than words?

The Aqdas apparently forbids the use of opium but the book itself was printed with the profit from the opium trade.

Earlier Baha'is were involved in Opium Trade

Bab's Family (Notorious 'Afnan' Opium Traders)

By Prof. Juan Cole

The export crops passed through Shiraz on their way to the Gulf. Iranian long-distance merchants from Fars developed marketing networks for these commodities, establishing trading houses in Bombay, Calcutta, Port Said, Istanbul and even Hong Kong. The encounter with European colonial institutions, and with local reformist and independence movements, made these Iranian expatriates more cosmopolitan than the majority of their compatriots. Within Iran, those merchants who proved successful in the opium trade grew fabulously wealthy and politically influential, as did the government officials, such a Qavam al-Mulk, who sponsored it and taxed it. As we shall see below, one of the important Iranian export houses (with an outpost in Hong Kong) was operated by the Afnan clan, Baha'is and relatives of the Bab.[1]

The backbone of the Shiraz Baha'i community, however, was the artisans and merchants. The merchants benefited from a number of advantages, including their mobility and the international character of their commerce. Bombay served, not only as a center of trade, but also as a place where Baha'i culture could begin to be developed more freely. In the late 1880s the Afnan clan established a printing press in Bombay, where they printed several volumes of Baha'u'llah's writings and smuggled them back into Iran for distribution throughout the country through clandestine Baha'i networks. Should any of the Afnans become controversial, they could always send him to one of their commercial outposts (thus, they dispatched Aqa Nur al-Din to Bombay in 1879 in the wake of the judicial murder on charges of heresy of his business associates, Hasan and Husayn Nahri in Isfahan). In the 1880s, the Afnan families of Shiraz and Yazd were influential in founding a Baha'i community in Ashkhabad, under the tsarist Transcaspian administration not far from the Iranian border, which served as a refuge for some Baha'is from persecution and as a further commercial opportunity, in the tea trade.[2]

[1] A major secondary source on this family is Muhammad `Ali Fayzi, Khandan-i Afnan, Sidrih-'i Rahman (Tehran: Baha'i Publishing Trust, 127 B.E./1971); for our period, this source mostly replicates information available in the primary account, Mirza Habib Allah Afnan, "Tarikh-i Amri-yi Shiraz," copy of uncatalogued Persian MS, Afnan Library, London, and I will keep most citations to the latter.

[2] Moojan Momen, "The Bahai Community of Ashkhabad: Its Social Basis and Importance in Baha'i History," in Shirin Akiner, ed., Cultural Change and Continuity in Central Asia (London: Kegan Paul International, 1991), pp. 278-305.

More detailed article on this topic in Persian can be found here :

The Opium Smoking Baha'is had low ideas of honour and truthfulness

By Steve Lagoon

Subh-i-Azal with his family
Boykin correctly pointed out that the Bab had appointed Mirza Yahya as his successor. Baha’u’llah essentially stole control of the movement from his brother, despite the fact that the Bab, the very manifestation of God (in their view) had appointed Mirza Yahya. The Baha’i explanation of this is as ingenious as it is sinister. They claim that the Bab only appointed Mirza Yahya publicly as a rouse or cover for Baha’u’llah. That is, the Bab actually appointed Baha’u’llah as his successor, but publicly put forward Mirza Yahya in the event of persecution.Wilson states it thus:
“We have seen that Subh-i-Azal, the half-brother of Baha’u’llah, was appointed by the Bab as his successor. According to Abdul Baha, this appointment was a dishonest subterfuge on the part of Baha, arranged by him through secret correspondence with the Bab, in order that Baha might be relieved of danger and persecution and be protected from interference. . . This account shows the low ideas of honour and truthfulness in the minds of Baha and Abdul Baha” (Wilson, p. 204).
Wilson (Wilson, p. 204) also quoted from Abul Fazl’s account of the same event in his book ‘Baha’i Proofs,’ p. 52, in which Fazl “states the position of the ‘Traveler’s Narrative”:
“The Bab and Baha'u'llah, after consulting together, made Azal appear as the Bab’s successor. In this manner they preserved Baha'u'llah from interference.”
Fazl’s testimony is important because he is quoted as an authority in Baha’i literature. For example, see J.E. Esslemont, Baha’u’llah and the New Era.Wilmette, IL: Baha’i Books, 1923, Revised edition 1970, 1976, 1978 edition, p. 113, hereafter:Esslemont).

Another authority that Wilson quotes (Wilson, p. 204-205) is Professor Edward G. Browne who is frequently quoted in Baha’i literature, particularly because of his description of a meeting he had with Baha’u’llah, and his friendship with Abdul-Baha. For example, see ‘The Baha’is: A Profile of the Baha’i Faith and its Worldwide Community”[magazine format]. Baha’i International Community, Baha’i World Centre; Haifa, Israel, 2005, pp. 21, 57.

Wilson’s note quoting Professor Browne is thus:
“The Baha’is are impaled on the other horn of the dilemma also, for, as Professor Browne says (‘Mirza Jani [‘s History]’, p. xxxiii.) ‘The difficulty lies in the fact that Subh-i-Azal consistently refused to recognize Baha’s claim, so that the Baha’i is driven to make the assumption that the Bab, who is acknowledged to be divinely inspired and gifted with divine knowledge and prescience, deliberately chose to succeed him one who was destined to be the ‘point of darkness,’ or chief opponent, of ‘Him whom God should manifest’” (Wilson, 204).
There are problems as a result of the foregoing. First, it shows that Baha’u’llah’s half-brother, Mirza Yahya rather than Baha’u’llah was the one chosen by the Bab to be his successor. Also, it shows that Baha’u’llah was dishonest, a strange activity for a manifestation of God. Finally, whenever, we read Baha’i literature that quotes the Bab as speaking of “Him who God will manifest,” it is not Baha’u’llah whom he had in mind.

Incidentally, the same Professor Browne that is regularly appealed to as a source by Baha’is, reported about the regular use of opium by the early Baha’is:
“All present were Babis (Baha’is) and we sat sipping our tea and whiffing opium.We sat talking late and smoking opium. The wildest ascriptions of deity to Baha were made when intoxicated with wine and opium” (Wilson, p. 215).

Shaykhism and It's Sects شیخیه

Shaykhism and It's Sects شیخیه

1) Kermaniyyih (Kermani Shaykhis, followers of  Haj Mohammed Karim Khan Kermani)
2) Baqeriyyih (The followers of Mirza Mohammed Baqir Hamdani)
3) Azerbaijani Shaykhis (followers of Haj Mirza Shafee' Thiqqatul Islam Tabrizi)
4) Babis (Followers of Mullah Husayn and Ali Mohammed Bab)

Mazhab i Bab wa Baha - Volume 2 (Urdu Book on Baha'i Faith) مذہب باب و بہا جلد ۲، بہائی عقاید سے متعلق اردو کتاب

Thanks to my dear friend Mr. Shamsheeri who provided this antique book.
This book has been written by a renowned scholar of Pakistan in 1935.

The Baha'is Praying in their House of Worship, their centre.

More Baha'i activities can be seen here :

Warning viewers discretion is advised
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