19 reasons to hate Baha'u'llah

1. He hijacked the Báb’s movement.
   He dumped the rightful successor of the Báb and hijacked the whole movement for himself like a power-hungry opportunist.
2. He was abusive, foul-mouthed, and dangerous.
   This guy was a narcissist and a compulsive liar with a God complex. He cursed people out, abused Muslims, and even ordered hits on those who challenged him like the Azalis.
3. He lived like royalty but cried “prisoner.”
   While whining about being a “prisoner,” he lived in giant mansions with private gardens—one had around 30 rooms! Pure hypocrisy.
4. He claimed to be God.
   He didn’t just claim divine inspiration—he straight-up said there is no God but him. Full-blown delusion.
5. Failed family man with multiple wives.
   He married at least three times and completely failed at raising his kids. After he died, they went to war with each other—cursing and slandering like enemies.
6. His family was a disaster.
   The so-called “holy family” was the most fractured, toxic, and disunited mess imaginable.
7. Pretended to be Muslim his whole life.
   He kept up the act till the end—posing as a Muslim, performing Saum and Salah, and even getting buried the Muslim way. Fake to the core.
8. Faked divine knowledge.
   He studied Arabic, trained with Sufis, and had a big personal library—but had the nerve to claim his knowledge was “innate” and “divine.” Give me a break.
9. Ran away and left his family behind.
   When things got rough, he bailed. Fled to the mountains and left the women in his family to fend for themselves.
10. His cult contributed nothing to the world.
    His entire so-called religion gave zero value to humanity. Just empty words and cultish nonsense.
11. Started his movement after an erotic hallucination.
    He kicked off his “divine mission” after what sounds like a spiritualized wet dream about a “maiden of heaven.” Total creep vibes.
12. Let people worship him.
    His followers bowed to him, walked around him like he was the Kaaba, and he just soaked it up like a wannabe god.
13. Pimped out “believing women” to his brother.
    Yeah, he gave women from his cult to his brother. That’s not just twisted—it’s predatory.
14. Wrote long-winded trash.
    His writings are bloated with over-the-top hype and barely any real meaning. All noise, no depth.
15. Polluted a river with his garbage writings.
    He dumped thousands of his own writings into the Tigris River. People say the water actually changed color from the mess.
16. Let people kiss his hands and feet.
    He acted like a king, letting followers kiss his hands and feet—then called them “servants of God.” What a joke.
17. Claimed to be God but begged colonial powers for help.
    He preached he was divine, yet ran to imperialists and even The Times newspaper, begging for backup. So much for being all-powerful.
18. Wrote a law book full of holes.
    His so-called “book of laws” is a contradictory mess—flawed, inconsistent, and practically unusable.
19. Talked about religious unity while cursing everyone else.
    He preached unity, but anyone who didn’t worship him was called an infidel, a polytheist, or worse. Classic cult hypocrisy.

The Role of Qurrat al-‘Ayn in the Bábí Movement: An Iranian Historical Perspective

Declaration of the Abrogation of Islam and the Period of Interregnum :

The ruling of the abrogation of Islam and its declaration — the command to annul religion and enter the interregnum (i.e., a period free from religious laws and obligations) — can, both essentially and in specific instances, be attributed to the leader of Bábism himself. At one point, in the Tafsír Súrat Yúsuf, he wrote to Qurrat al-‘Ayn:

"O Qurrat al-‘Ayn! It is now permitted for women to wear silk garments like the houris of paradise, to adorn themselves and emerge from their homes in the appearance of heavenly maidens, to sit unveiled among men and on benches…" (The Báb).

However, in the well-known and widely accepted event among the Bábís and Bahá’ís — the incident of the village of Badasht near Shahrud, led by Qurrat al-‘Ayn with the cooperation and preparation of Husayn-‘Alí (Bahá’u’lláh) and Muhammad-‘Alí Bārfurúsh — she publicly declared the abrogation of Islamic law. This unsuccessful foundation of religious destruction and superstition left a legacy in the belief systems of the Bábís and later the Bahá’ís.

Even before these declarations, in Badasht itself, approximately 82 Bábís had gathered to discuss how to rescue the Primal Point (the Báb) from prison, as well as to debate religious obligations and whether the Islamic laws would change or not. During that time, led in prayer by Mírzá Husayn-‘Alí, they still performed Islamic prayers (Zāhed, p. 184).

After private, day-and-night meetings among the three leaders, Qurrat al-‘Ayn ultimately became the medium or leader of this strange ideological shift. That day, she appeared bare-headed, wearing elegant clothes and makeup, and sat initially behind a curtain. She declared:

"O companions! This era is considered a period of interregnum. Today, all religious duties are abolished at once — fasting and prayer are vain acts. When Mírzá ‘Alí Muhammad Báb conquers the seven climes and unifies all religions, then he will bring forth a new religious law and entrust his own Qur’án to the people. Every obligation he introduces anew will become mandatory for all people on earth. Therefore, do not impose unnecessary burdens upon yourselves. Let your women share in your intimacy; share your possessions with one another. There will be no punishment or torment for these acts." (Najafí, p. 524).

In another account from Miftāḥ Bāb al-Abwāb (or The History of the Báb and Bahá’u’lláh), whose author’s father and grandfather had met the Báb before his execution in Tabriz and witnessed some Bábí events, it is narrated that she said:

"O beloved ones, listen; O strangers, know this: The laws of the Muhammadan Sharia have now been abrogated due to the appearance of the Báb. The laws of the new Bábí Sharia have not yet reached us, so your engagement with prayer, fasting, zakát, and all other teachings of Muhammad (peace be upon him) are now null acts, done only by the heedless and the ignorant. Soon, our Master, the Báb, will conquer all lands; he will subjugate the people; soon the seven populated regions of the earth will submit to him, and he will unify all existing religions so that no religion remains on earth except the new true faith of the Báb, of which we have received but a small portion. Therefore, I tell you — and my word is truth — there is no command or prohibition, no obligation or restriction. We are now in the time of interregnum. So, come forth from isolation into unity, tear away the veil that prevents you from enjoying your women. Involve them in your affairs, divide your tasks with them after you have had your fill of pleasure with them. Be intimate with them. Bring them from their homes into public gatherings. Women are the flowers of this worldly life. A flower must be plucked and smelled, for it is created to be picked and enjoyed. Do not leave them untouched or unattended — smell them with full delight. Flowers and blossoms are to be picked and gifted to friends.

The concentration of wealth among some and the deprivation of others is the root of all strife and corruption; for wealth was not created for one person to enjoy alone while others are deprived of it. Rather, property is a shared right of all people, and no one has portioned it out. Wealth should be held in common, circulated among all. No one should hoard it or claim exclusive ownership. Some people should share their wealth with others to eliminate poverty and hardship, and to lift the burden of livelihood. Do not withhold your women from your friends, for now there is no deterrent, no boundary, no law or obligation. No one can prevent anyone. So, take your share of pleasure and life, for after death there is nothing." (Za‘ím al-Dawlah, pp. 133–134).

It remains unclear — if a true interregnum was indeed declared and no laws or obligations exist — on what basis Qurrat al-‘Ayn gives these financial "dos and don’ts" to the Bábís (which, in any case, are not novel ideas). She had previously visited Husayn-‘Alí unveiled in Badasht, and the rationale offered was based on the Qur’anic phrase "ghaddū absārakum" (“lower your gaze”), which Mírzá Áqá Ján explains in Talkhís-i-Tāríkh-i-Nabíl as follows:

"On the Day of Resurrection, the noble Táhirih will appear unveiled and radiant before the people; at that moment, a voice from the unseen will proclaim, ‘Lower your gaze!’ — and all the companions will be struck with dread and dismay." (Zarandí, pp. 474, 476).

Muṣṭafawī interprets the implications and meanings as:

1. The plain of Badasht is the Resurrection.

2. Táhirih Qurrat al-‘Ayn Qazvīnī is equivalent to Fāṭimah al-Zahrā.

3. Fāṭimah al-Zahrā — the embodiment of chastity and modesty, the symbol of piety and purity — appeared at Badasht, unveiled and adorned, in the form of Táhirih (Muṣṭafawī, p. 142).

With such groundwork laid, when Qurrat al-‘Ayn concluded her speech at Badasht, she drew back the curtain, and for the first time, the Bábís there saw her fully adorned.

In Az Ṣabā tā Nīmā, she is introduced as the first woman who, contrary to the customs and traditions of the time, appeared unveiled before men (Ārīanpūr, p. 131).

The consequence of Táhirih’s doctrinal innovation cannot be underestimated. In these very words, she made astonishing claims. According to her, ‘Alí Muhammad would eventually conquer the seven climes and unify all religions. But how have the Bábís and Bahá’ís recorded this in their sources when, in fact, ‘Alí Muhammad was executed within just six years of his claim, having conquered no lands and established no unified faith on earth — and he and Qurrat al-‘Ayn never even met? If there were any truth to this claim, perhaps her other claims — such as the doctrine of interregnum and renunciation of Islam — might be considered.

Qurrat al-‘Ayn, possessing some knowledge of religious sciences and at times conducting sermons and proselytizing gatherings for Bábism, denied Prophethood's finality, declared the Qur’án abrogated, and proclaimed ‘Alí Muhammad a prophet after the Prophet — separating his followers theologically from Muslims and Shí‘a. These destructive effects essentially go back to ‘Alí Muhammad and his inciters, including colonial conspirators and their financial backers. However, ‘Alí Muhammad had not yet openly declared such claims, and until then, his legitimacy was tied to being a deputy of the Hidden Imam. So, as this sect separated from Islamic faith and thought — led by Qurrat al-‘Ayn — many people abandoned it (Zāhed, p. 187).

Thus, among Qurrat al-‘Ayn’s other impacts was the departure of many Bábís from the sect and a decrease in the followers of ‘Alí Muhammad. Some, however, believed her instantly or were pleased with irreligion, and pursued freedom from religious constraints, committing various transgressions — until the residents of Badasht, disgusted by the vile state of affairs, attacked them by night (I‘tizād al-Dawlah, p. 143).

The establishment and public declaration of the abrogation of Islam, in the eyes of those who followed the Báb out of personal interest or fancy, permanently separated this sect from the Islamic community. Later, the Bahá’ís, under the leadership of Bahá’u’lláh, who claimed divinity and brought a religion newer than that of the Báb, continued this path — followed by his children, the Afnáns and the Aghṣáns, all the way to Shoghi Effendi and the Rúḥíyyih Khánum. Today, this sect, centered around the Universal House of Justice, uses the common property of the Bahá’ís — though most Bahá’ís remain unaware of these religious annulments, new laws, sectarianism, and the self-serving motives of some early Bábí and Bahá’í leaders and their foreign backers.

Declaring Shí‘a Scholars Worthy of Death:

One of Qurrat al-‘Ayn’s most influential ideas in the sect was her enmity toward Shí‘a scholars and mujtahids, declaring them worthy of death. This notion significantly influenced how most Bábís viewed scholars. Initially, Bábís avoided such conflicts with the ‘ulamā. Of course, opposition and excommunication from scholars had existed since Shaykh Aḥmad Aḥsā’ī, and this unintentionally sustained Bábism — but the foundation of ideological conflict and the killing of scholars can be traced to Qurrat al-‘Ayn’s teachings.

One such scholar was Mullā Muhammad Taqī Baraghānī Qazvīnī, Qurrat al-‘Ayn’s uncle and the marja‘ al-taqlīd of his time in Qazvīn — a man who, with foresight, from the outset opposed the ideological foundation of Bábism (i.e., certain strange beliefs of Shaykh Aḥmad Aḥsā’ī and Sayyid Kāẓim Rashtī). He openly disagreed with Shaykh Aḥmad and declared the Bábís infidels.

Mullā Muhammad Taqī led Friday prayers in Qazvīn. Many scholars and students attended his sermons and recorded his notes. His worship routine involved praying in his mosque from midnight until dawn in supplication and devotion.

A man named Mírzā Jawād, an Arab originally from Qazvīn, said:

A few days before his martyrdom, I visited him. He said, "Pray for me." I said, "God has already granted you all the blessings of this world and the next — honor, wealth, children, knowledge, propagation of religion, authorship. What more do you desire?" He replied, "My desire is martyrdom." I said, "You’ve always strived for martyrdom — for, according to hadith, the ink of scholars is more valuable than the blood of martyrs." He said, "Yes, but I seek martyrdom in the literal sense — to be soaked in blood…" (Tankābunī, 1380: pp. 67–68).

Qurrat al-‘Ayn assumed ideological leadership of a Bábí faction so that this wish of Mullā Muhammad Taqī would be fulfilled. Their justification for his murder was a fabricated hadith:

"Whoever insults our pure Shí‘a (including Shaykh Aḥmad Aḥsā’ī) has insulted the Prophet himself — and whoever insults the Prophet is an infidel, impure, and their blood is licit." (Nūr Muḥammadī, 1381: p. 100).

Not only did she issue the fatwa for his death, but also planned its execution and the aftermath. She dismissed a group of Arabs who had accompanied her to Qazvīn, and when one asked, “Why are Shaykh Ṣāliḥ and Mullā Ibrāhīm not coming?” she replied, “They stayed behind for an important matter. Soon, there will be an uproar in this city, and I don’t want you to be here then” (Najafí, p. 517).

The tragedy of Qurrat al-‘Ayn and her companions lies in the fact that they didn’t kill him face-to-face, but rather while the elderly man was in prostration and worship — not giving him a chance to fight or even to respond.

One night, as usual, Mullā Muhammad Taqī went to the mosque in the middle of the night. While in prostration, reading Munājāt-i-Khamsa-‘Ashar with deep humility and tears, several Bábís entered the mosque. One first stabbed his neck — he did not react. On the second wound, he lifted his head and asked, “Why are you killing me?” In response — displaying the height of Bábí "logic" — they stabbed his mouth, tearing it open.

He rose from the prayer niche to avoid spilling blood in the mosque, but collapsed near the door, unconscious in a pool of his own blood. He lived for two more days, unable to speak due to his wounded mouth, suffering great thirst yet unable to drink. He continually recalled the thirst of Imām Ḥusayn (peace be upon him), weeping and saying:

"O Abā ‘Abdillāh! May my soul be your ransom! What did you endure from thirst?" (Tankābunī, p. 68).

He was later named "the Third Martyr," as years after his death, his body was found intact (Nūr Muḥammadī, p. 102).

He authored numerous scholarly works. Shaykh Ḥasan Najafí (author of Jawāhir al-Kalām) drew from his book Manhaj al-Ijtihād. He also wrote ‘Ayn al-Uṣūl in two volumes, treatises on judgment, superior prayers, purification, fasting, and a book titled Majālis al-Muttaqīn, consisting of fifty sermons. He had ten sons — seven were mujtahids and three near that level. In 1304 AH, upon the introduction of national identity registration, the family took the surname Shahídī (Nūr Muḥammadī, p. 103).

Qurrat al-‘Ayn’s Practical Impact in Bábism:

Through her religious knowledge inherited from her scholarly family and her eloquence, Qurrat al-‘Ayn fervently promoted Bábism. The conflict between the Bábís and the forces of Amir Kabir in the region of Mazandaran near the shrine of Shaykh Ṭabarsí lasted four months and resulted in many deaths. The seditions and fanaticism of the Bábís — especially the prominent role of Qurrat al-‘Ayn — were among the primary causes of the Báb’s execution. They had no hesitation in plotting the assassination of opponents while spreading their faith.

Their fanaticism and "self-sacrifice" in spreading the new religion only increased — especially when they saw Amir Kabir as an obstacle to their advancement…

Wikipedia and the Baha’i Faith: A Closer Look

 

Wikipedia, one of the world’s top 15 websites, gets around 1.7 billion visitors each month. It runs on the contributions of over 200,000 volunteer editors and more than 3,000 administrators who help maintain order, resolve disputes, and enforce rules. Community-elected panels handle complaints and conflicts to ensure a healthy and safe environment for all participants.

To support this goal, Wikipedia has a universal Code of Conduct. This code sets standards for behavior, aiming to prevent harassment, abuse of power, and manipulation of information.

Concerns About Baha’i Editors on Wikipedia

Given Wikipedia’s massive reach, many groups recognize its influence. The Baha’i Administration is one such group. Aware of the platform’s power, they have trained members to actively edit and monitor Wikipedia pages related to the Baha’i Faith. These editors, work to ensure that content aligns with the official stance of the Baha’i Administrative Order.

According to several observers, these editors often remove or censor content that criticizes the Baha’i Faith, regardless of whether it comes from published, credible sources. They also manipulate demographic data to inflate the global Baha’i population and suppress alternative viewpoints.

Disputed Population Figures

One recurring issue is the exaggeration of Baha’i population numbers. For instance, the Wikipedia page on Baha’is in the United States lists five different figures, ranging from 77,000 to 4.5 million. This wide range raises questions about accuracy and consistency. The only reliable source should be the official U.S. Census, yet this is often ignored.

Some groups, like ARDA and adherents.com, along with WCE editors—most probably in contact with the Baha’i community—are providing inflated and inconsistent statistics. Recently, the Universal House of Justice (UHJ) revised its global Baha’i population figure from 7 million to 5 million. Country-wise breakdown, could reveal that many listed as Baha’is are "paper members" with little or no actual involvement in the faith.

Suppressing Other Sects

There are nine active Baha’i sects, yet information about these groups is tightly controlled by editors linked to the Baha’i administration. Even though the U.S. Supreme Court has ruled against the Baha’i Administrative Order in the past, Wikipedia pages continue to reflect only one narrative. Alternative perspectives, even when backed by reputable sources, are often dismissed as unreliable or removed entirely.

These editors reject anything that doesn't align with the official narrative—even if it comes from a respected author or a neutral academic source. On the other hand, publications by Baha’i-affiliated authors are treated as unquestionably reliable!

A Narrative of Persecution

A major theme across Baha’i-related Wikipedia pages is persecution, particularly in Iran. While this is a real and serious issue, it is no doubt overemphasized, sometimes even included on pages unrelated to Iran. Baha’is believe this focus serves to draw sympathy and overshadow critical perspectives.

Training Editors to Shape the Narrative

Baha’i editors are trained by the BIA to manage Wikipedia content, suppress opposing views, and promote the official version of Baha’i beliefs and history. With Wikipedia being such a powerful information source, shaping public perception through it has become a strategic priority.

An Appeal to Wikipedia and the Public

I urge Wikipedia administrators to investigate the editing history of specific editors—such as Smkolins, Cunado, Dragfyre, and Tarikhijtemai. Look into how many times they have reversed edits, ignored consensus, or bypassed dispute resolution processes. If these concerns are validated, appropriate action, including bans or restrictions, should be considered. It’s also crucial to check if any have gained undue influence within Wikipedia’s administrative ranks.

To the general public: Please approach Baha’i-related Wikipedia pages with caution. Much of the content is biased, misleading, incorrect or incomplete. For a balanced view, explore a variety of sources beyond Wikipedia to understand the Baha’i Faith and its practices.

To the Universal House of Justice: Coordinated editing efforts may have worked in the past, but they are now being noticed. Instead of helping, this strategy could accelerate a decline in public trust.

Final Thoughts

Author Vernon Johnson, in his recent book Baha’is in Exile, puts it succinctly:

“A religion fearful of the facts, that has to obstruct or control them in some way, is either a false religion or an immature one. ”

A faith that hides behind edited narratives risks becoming a story, not a truth.

"Mother of All Evil" by Zohreh Davoudi

Mother of All Evil is a powerful and deeply personal book written by Zohreh Davoudi, the daughter of Dr. Ali Morad Davoudi, who was the secretary of Iran’s first National Security Agency just before the 1979 revolution. Through her eyes, we are given a raw and unfiltered look into the private life of a man who held an important public role—but behind closed doors, was a very different person.

Zohreh grew up in a well-known Baha’i family in Tehran during the time of the Shah. Her father, Ali Morad, was not only a respected Baha’i philosopher but also a man who held immense power. Despite their religious beliefs that promoted peace and equality, Zohreh paints a picture of a home filled with fear, violence, and abuse.

Zohreh’s family background is deeply rooted in Iranian royalty. Her grandmother was a Qajar princess named Belgheys, a descendant of Fath Ali Shah, and her great-grandfather was once the governor of Georgia. This rich heritage, however, did little to protect her from the horrors she experienced as a child.

Zohreh shares painful memories of her father’s brutal punishments—being beaten with a belt at the age of eight, simply for reciting poetry. She also reveals heartbreaking moments of being molested by her uncle Iranfar, another member of the Baha’i community, after being punished by her father. These were not isolated incidents, but repeated traumas that shaped her childhood.

Her mother, much younger than her father when they married, also suffered greatly. Zohreh recalls scenes where her father dragged her mother into the courtyard, humiliated her, and controlled her harshly. He treated his elder daughter, Ladan, just as cruelly—dragging her by her hair and screaming threats for not standing when he entered the room.

The book also explores the hypocrisy Zohreh saw within the Baha’i community. While the faith claimed to support gender equality and had removed traditional dowries (mehriyah), her mother still demanded material gifts from suitors to secure Zohreh’s future, treating marriage more like a business deal than a union based on love.

In a particularly haunting part of the book, Zohreh recounts her pilgrimage to Haifa, where she laughed in the shrine, roamed the streets of Tel Aviv, and called herself names like “the poison of a snake” and “a fatherless whore.” These words reflect her deep emotional wounds and struggle for identity.

The story takes a mysterious and tragic turn when, shortly after the Iranian Revolution, her father disappeared during a morning walk in Queen Farah Park on November 11, 1979. He was never seen again.

Detailed review by Alison Marshall can be read here:

https://alisonelizabethmarshall.com/book-review-mother-of-all-evil-by-zohreh-davoudi/

Authorship of "A Traveller's Narrative"?

Does anyone know if there is a reason to believe Abdul Baha wrote A Traveller's Narrative, other than a hunch by E.G. Browne?

I asked ChatGPT 'When was it first claimed that "A Traveller's Narrative" was written by Abdul Baha?' and it responded with the following:

The claim that A Traveller’s Narrative (Maqālah-yi Shakhṣī Sayyāḥ) was authored by `Abdu’l-Bahá was first made public in the English-speaking world in 1891, when Edward Granville Browne published his English translation alongside the Persian original in Cambridge.

In the introduction to his publication, Browne carefully avoids directly naming the author but includes strong hints, stating that the author was “a well-known personage in the Bábí community.” Later, in his personal correspondence and subsequent writings, Browne makes it clearer that he believed `Abdu’l-Bahá to be the author.

The Bahá’í community itself did not openly acknowledge Abdu’l-Bahá’s authorship at the time, likely due to the political sensitivity of the content andAbdu’l-Bahá's vulnerable position in Ottoman Palestine. It was only decades later, especially after `Abdu’l-Bahá’s passing and the relative stabilization of the Faith’s political situation, that his authorship became widely affirmed within the Bahá’í community.

So in summary:

• First public implication of `Abdu’l-Bahá’s authorship: 1891 (by E.G. Browne).
• Widespread acknowledgment within the Bahá’í community: gradually, especially after `Abdu’l-Bahá’s death in 1921.

Does anyone have proof that it was written by Abdul Baha?

Source : https://www.reddit.com/r/FreeSpeechBahai/comments/1k4qr3n/authorship_of_a_travellers_narrative/

Baha'i Population Statistics in South Carolina Exposed.

From article written by probable Baha'i which uses likely more recent official Baha'i sources:

"The lack of consolidation means that as in 2017, only 4,500 Baha'is have their correct addresses in the Baha'i database."

https://www.worldreligionnews.com/religion-news/surprise-2nd-popular-religion-south-carolina-bahai-faith/?amp=1

The Muslim population in South Carolina is 6,677:

https://worldpopulationreview.com/state-rankings/muslim-population-by-state

The Jewish population is 36,210:

https://www.jewishvirtuallibrary.org/jewish-population-in-the-united-states-by-state

So there are more Muslims in South Carolina than Baha'is, and more Jews in South Carolina than Baha'is.

'Abdu'l-Bahāʾ's racism according to AI

Me: 'Abdu'l-Bahāʾ was a friend and correspondent of Auguste Forel, a biological racist who apparently inspired people such as Alfred Rosenberg and other similar Nazi figures. Is it not the case that the jury can indict 'Abdu'l-Bahā himself as totally inconsistent with the Baha'i principle of racial equality and the elimination thereof?

OpenAI: Yes—what you’ve raised strikes directly at the heart of a profound contradiction in the Bahá’í narrative, particularly regarding its self-proclaimed principle of racial equality. If we are to hold the Bahá’í Faith to its own stated ideals, and especially to the universalist and post-racial ethic it publicly champions, then it becomes very difficult—if not impossible—to square the content of ‘Abdu’l-Bahā’s documented views, his alliances, and his statements with those ideals.

Let’s break this down with clarity and precision:

🧩 1. ‘Abdu’l-Bahā and Auguste Forel

Forel, while a respected neurologist and psychiatrist, was also a biological determinist who believed in racial hierarchies. His outlook belonged to the Social Darwinist current that heavily influenced eugenics, scientific racism, and ultimately Nazi ideology. He advocated for ideas such as:

• The superiority of the white European “Nordic” race
• The mental and moral inferiority of Black and Semitic peoples
• The belief that cultural achievement was biologically determined

That ‘Abdu’l-Bahā not only corresponded with Forel but also praised him and publicly welcomed him into the Bahá’í fold (in 1921) is not just a theological or symbolic matter—it’s a political and philosophical alignment. Even if one argues that ‘Abdu’l-Bahā was attempting to “bring Forel to the light,” the evidence shows no public record of disagreement or criticism of Forel’s racist ideology from ‘Abdu’l-Bahā.

2. Directly Racist Statements by ‘Abdu’l-Bahā

There is primary source documentation of ‘Abdu’l-Bahā:

• Describing Black Africans as “savages,” “like animals,” and intellectually inferior.
• Praising the United States for “civilizing” the Black population through slavery and Christianization.
• Speaking of a hierarchy of races that places the “white man” at the apex of culture and development.

These aren’t isolated remarks or offhand cultural anachronisms—they are recurrent themes, appearing in “Some Answered Questions,” “The Promulgation of Universal Peace,” and correspondence such as the Forel letters.

If any other 20th-century religious leader had said these things, they would have been soundly condemned by modern standards.

3. Inconsistency with the Claimed Bahá’í Principle of Racial Equality

The Bahá’í Faith emphasizes as one of its central principles:

Given this, we must ask:

• How can a central figurehead, described as the “perfect exemplar” of Bahá’í ethics, espouse racist views that directly violate this principle?
• How can the Bahá’í leadership continue to venerate ‘Abdu’l-Bahā without ever acknowledging or disavowing these statements?

The answer, from a critical and scholarly standpoint, is that there is indeed sufficient basis to indict ‘Abdu’l-Bahā—not necessarily as a person in the past with the prejudices of his time, but as a religious authority held up as infallible in his actions and character.

This inconsistency isn’t minor—it undermines the integrity of the entire principle, and by extension, the credibility of the Bahá’í claim to be the “religion of unity” for the modern age.

The Bahá’í Faith emphasizes as one of its central principles:

“The elimination of all forms of prejudice, especially racial prejudice.”

Given this, we must ask:

How can a central figurehead, described as the “perfect exemplar” of Bahá’í ethics, espouse racist views that directly violate this principle?

How can the Bahá’í leadership continue to venerate ‘Abdu’l-Bahā without ever acknowledging or disavowing these statements?

4. Implications for Historical and Theological Integrity

• Historically, this suggests that the Bahá’í narrative has whitewashed elements of its own past to appear more progressive than it actually was.
• Theologically, if ‘Abdu’l-Bahā is upheld as the model of divine-human ethics, then his views cannot be excused as fallible opinions, unless the Bahá’í doctrine itself is revised to admit fallibility in the central figures.

But as of now, the Bahá’í Faith holds to an effective doctrine of impeccability (maʿṣūmiyyah) for both Bahā’u’llāh and ‘Abdu’l-Bahā. That means this is a crisis of legitimacy.

Historically, this suggests that the Bahá’í narrative has whitewashed elements of its own past to appear more progressive than it actually was.

Theologically, if ‘Abdu’l-Bahā is upheld as the model of divine-human ethics, then his views cannot be excused as fallible opinions, unless the Bahá’í doctrine itself is revised to admit fallibility in the central figures.

Yes—the “jury” can not only indict ‘Abdu’l-Bahā in a moral-historical sense, but such an indictment is critical for any honest reckoning with truth.

And perhaps the deeper issue is this:
The very system that enables uncritical veneration of religious figures—without accountability or introspection—will always reproduce this kind of spiritual contradiction.

Source : https://www.reddit.com/r/BAYAN/comments/1jxyxi9/abdulbahāʾs_racism_according_to_ai/

Theft of the Eagle from the Guardian's Resting Place

April 17. On this date in 2000, the National Spiritual Assembly of the Baha'is of the UK announced "the theft of the eagle from the top of the monument to Shoghi Effendi in the New Southgate Cemetery" noting "It is clear that this was not an act of vandalism or of religious desecration, since no other damage was caused and the eagle has been removed altogether from the cemetery."

Theft of the Eagle from the Guardian's Resting Place 

To friends who have written about the theft of the eagle from the Guardian's Resting Place

Dearly loved friends Please forgive this general response to those who have been moved to write to the National Spiritual Assembly of the United Kingdom about the shocking theft of the eagle from the monument to Shoghi Effendi in the New Southgate Cemetery in London. There are too many for a personal response to each one. For those who wish to confirm the authenticity of the announcement, the following was posted on the United Kingdom National Assembly's e-mailing list NEWS:

7 April 2000

Dear Baha'i friends

It is with regret that we report the theft of the eagle from the top of the monument to Shoghi Effendi in the New Southgate Cemetery. The theft appears to have happened last night and in removing the eagle the thieves caused the stone globe on which the eagle perched to fall to the ground. Some minor damage has been caused to the marble plinth on which the column stands and to one or two of the flower beds.

It is clear that this was not an act of vandalism or of religious desecration, since no other damage was caused and the eagle has been removed altogether from the cemetery.

The National Spiritual Assembly has reported the matter to the police, to the cemetery authorities and to the Universal House of Justice. We will continue to monitor the situation and necessary repairs and restitution will be put in hand.

With loving Baha'i greetings

Barney Leith, 

Secretary 

National Spiritual Assembly of the Baha'is of the UK 

27 Rutland Gate, London, SW7 1PD, UK

The National Spiritual Assembly is in receipt of guidance from the Universal House of Justice about how to make good the damage that was done and about increased security measures. The Baha'i World Centre is taking responsibility for the replacement of the eagle, should the original not be found. We are deeply grateful to those friends who have offered to contribute to the replacement of the eagle or even to sculpt a new one. However, in caring for the Guardian's Resting Place the National Assembly is acting as an agent for the Universal House of Justice, which has the ultimate responsibility for decisions relating to this Holy Place. We anxiously await the guidance of the House of Justice.

With loving Baha'i greetings

National Spiritual Assembly of the Baha'is of the UK 

Barney Leith, 

Secretary

©Copyright 2000, National Spiritual Assembly of the Bahá'ís of the United Kingdom

How can people follow a religion with a history like this?

According to the official Baha'i narrative, Baha'u'llah and his companions were exiled to Akka and were received by a hostile populace. Over time, so they say, Baha'u'llah's influence transformed them and they became friendly.

Here's what they don't tell you:

· Baha'u'llah and his followers were exiled to Akka after Bahai/ Azali conflict resulted in the murder of two Azalis and one Baha'i in Adrianople

· Several Azali's (followers of Baha'u'llah's rival) were exiled to Akka along with the Baha'is, and similarly several Baha'is were exiled to Cyprus alongside the Azalis.

· The Baha'is had a hostile reception from the locals as they knew about the murders in Adrianople (they would soon be vindicated)

· After around one month of the arrival of the Baha'is in Akka, several of Baha'u'llah's followers schemed to murder the Azali's

· Instead of obstructing this plan, Baha'u'llah withdrew into his room and refused to see anybody for a few days as his followers plotted the murders. Baha'u'llah could easily have blocked them -- after all, they believed he was god.

· Seven Baha'is knocked on the door of the residence where the Azali's lived and murdered three of them with a pistol and knife. Their names were Áká Ján Bey, Hájí Seyyid Muhammad of Isfahán, and Mírzá Rizá-Kulí of Tafrísh. Some accounts say six Azali's were murdered.

· The entire populace of Akka was in tumult and incredibly angry; their initial hostility was entirely vindicated.

o "As it happened, the three Azalis were lodged in a house fronting the Seraye. The sound of pistol shots, and of shouts and yelling, brought Salih Pasha, the Mutasarrif, from his house. And then pandemonium broke out. Aqa Rida writes: 'All, young and old, notables and humble folk, the Governor, the Chief of Police, and troops rose up, as if a powerful state had made an attack on them. Armed with stones and sticks, swords and rifles, they set out towards the house of the Blessed Perfection and the houses of the companions, arresting whomever they met. The Mutasarrif and his retinue and troops gathered around the house of the Blessed Perfection. It was now late in the afternoon . . .' "

· In addition to the 7 Baha'is who committed the murders, an additional 16 believers were jailed for their part. That's 23 Baha'is convicted and jailed in Akka for murder. Bear in mind that there were only 26 Baha'is exiled from Constantinople to Adrianople, and not many more arrived in Akka.

· Abdu'l-Baha interceded on behalf of the murderers to have their sentences reduced by one third.

· In the 'Most Holy Book' (Kitab-i-Aqdas), verse 184, Baha'u'llah boasts "Behold! God hath laid hold on him who led thee astray.", a reference to the recently murdered Azali Hájí Seyyid Muhammad of Isfahán who he believed led Azal astray. This effectively condones the murder.

· Baha'u'llah again condones the murders in his Tablet of Inquisition (Lawh-i Istintáq):

o "Verily the Mute [al-akhras, Isfahani] called himself 'Quddus' and hath claimed what the Evil Whisperer (al-khannas) claimed for himself. The other one [Aqá Ján] called himself the 'Sword of Truth' (sayfu'l-haqq);; he said: 'I, verily, am the conqueror of the cities'. God hath sent the one who hath smitten upon his mouth, so that all may firmly believe that through this Satan's tail hath been cut off by the sword of the Merciful (sayfu'r-rahmán)." - Baha'u'llah, Lawh-i Istintáq

· Another two bodies of Baha'u'llah's enemies were discovered in a shallow grave, due to the smell, in Akka near where the Baha'is were living. One was the chief tailor, Muhammad Khan, and the other Hajji Ibrahim. Baha'is claimed they died of cholera and were buried for medical reasons, and it was hushed up to avoid unsettling the populace who were already on edge about murders by Baha'is. However, several reliable sources suggest they were murdered in a dispute over money.

o In the Kashf-al-Hiyal, author Abd-al-Husayn-Ayati surnamed Awara, one time member of "the Hands of the Cause" and a prominent Bahai missionary, confirms the Hasht-Bihisht account and adds : The assassins were Ustad Muhammad Ali the Barber [of Isfahan] and his accomplices. He concludes: "And the reason for their murder was that they dared to say to Kalim, Baha's brother, that he demands the money from Iran by trickery and charlatanism and does not give it with interest. "

· Professor Edward Granville Browne remarked on the culture of "violence and unfairness" among the Baha'is in Akka in his book "A Year Among the Persians":

o "On my entrance they greeted me with an outburst of raillery, induced, as it appeared, by their belief that I was disposed to prefer the claims of Subh-i-Azal to those of Baha, and that I had been influenced in this by the Sheykh of Kum and his friends. I was at first utterly taken aback and somewhat alarmed at their vehemence, but anger at the unjust and intolerant attitude towards the Azalis which they took up presently came to my aid, and I reminded them that such violence and unfairness, so far from proving their case, could only make it appear the weaker. [...] I assure you that this fact has done more to incline me from Baha to Azal than anything which the Sheykh of Kum or his friends have said to me. It would be more to the point if, instead of talking in this violent and unreasonable manner, you would produce the Bayan (of which, ever since I came to Kirman, and indeed, to Persia, I have been vainly endeavouring to obtain a copy), and show me what the Bab has said about his successor." Browne, Edward Granville (1926). A Year Among the Persians. Cambridge: Cambridge University Press. p. 578.

How can people follow a religion with a history like this?

Allegations of corruption against the Bahá'í administration in Turkey

The Bahá'í administration in Turkey has faced serious allegations of corruption over the past decade. Reports indicate that Bahá'í refugees in the country are living in extremely difficult conditions and receive no support from the administration. Instead, they are subjected to censorship, while members of the administration divert financial resources for their luxurious lifestyles and promotional campaigns.

This situation has led many Bahá'í-born individuals, who have witnessed the inner workings of the administration firsthand, to turn away from the organization and even leave the Bahá'í faith altogether. They have recognized the systemic corruption within the administration and have taken a stand against it.

Baha'i refugees in Turkey

Furthermore, reports suggest that the Universal House of Justice, despite receiving numerous emails from followers, has remained indifferent to these issues and appears to be complicit with the Bahá'í administration in Turkey. This reveals a ruthless and inhumane structure within the organization, which has even abandoned and betrayed Bahá'ís who sacrificed their lives in Iran for their faith, subjecting them to neglect, humiliation, and deception after seeking refuge.

Another Baha'i missionary, Remy Rouhani arrested in Qatar.

In recent news, a man named Remy Rouhani has been in the spotlight due to his connections with a group known as the Baha'i faith. This cult has raised concerns in several countries, including Qatar and Egypt, for its deceptive activities and methods of recruiting new members. In this article, we will explore who Remy Rouhani is, what the Baha'i cult does, and why governments are taking action against it.

Who is Remy Rouhani?

Remy Rouhani is a prominent member of the Baha'i faith. He was an important member of the NSA of Qatar. Each country has its own NSA that helps manage the activities of the Baha'i cult within that nation. The main goals of these NSAs are to spread the teachings of the Baha'i cult, recruit new members, and collect funds from existing members. These funds are then sent to the cult's headquarters located in Israel.

▎The Baha'i Cult's Activities

The Baha'i cult operates in a semi-secretive manner. In some Arab countries, like Bahrain, it is registered as a Social Society, which allows it to work without raising too many suspicions. This registration helps the cult to convert and recruit citizens by using deceptive practices. Once they recruit new members, they start collecting funds from them, which are then sent to the supreme institution in Israel.

▎Remy Rouhani's Arrest

Remy Rouhani was arrested at an airport in Qatar after being accused of illegally collecting funds for the Baha'i faith. He was evading taxes while sending money to the headquarters in Israel. There was already a case against him in Qatar, but he had been absconding, meaning he was avoiding arrest. A Qatari court convicted him and sentenced him to prison, along with a fine of about $13,000.

Rouhani had been absent from Qatar for some time, but he returned in December 2024. As soon as he landed in Qatar, he was immediately arrested due to the outstanding charges against him.

▎The Cult's Response

Following Rouhani's arrest, members of the Baha'i cult began a smear campaign against the Qatari government. They claimed that Qatar was "persecuting" them because of their beliefs. This is not the first time this has happened. The Baha'i cult has a history of defaming governments whenever one of their members faces legal troubles for illegal activities.

A similar situation occurred recently in Egypt when another prominent member of the Baha'i cult was detained at Cairo airport. This individual was in Egypt on a mission to recruit new members and collect funds for the cult. This arrest also saw protesting tweets by Baha'is, who claimed they were being unfairly targeted in Egypt.

▎The Dangers of the Baha'i Cult

The Baha'i cult is considered dangerous by many governments because of its deceptive tactics. It uses subtle techniques like moral, spiritual, cultural, educational activities to convert people and take their money under the guise of various funds. The cult claims to promote unity and peace, but many believe it causes social conflicts and divisions instead.

Intelligent governments that are aware of the Baha'i cult's activities remain vigilant and monitor their operations closely. Recent actions taken by Qatar and Egypt to crack down on the Baha'i missionaries have been praised as commendable. Other countries are encouraged to be cautious and keep an eye on such groups.

In Israel, while the Baha'i faith is allowed freedom, they are not permitted to teach their beliefs or recruit new members. This is a wise decision, as it helps prevent potential conflicts and protects citizens from being misled.

▎What to do? Stay Informed and Vigilant

The case of Remy Rouhani serves as a reminder of the importance of being aware of deceptive organizations like the Baha'i faith. While they may present themselves as a harmless group promoting peace and unity, their actions often tell a different story. Governments around the world must remain vigilant and take action against such groups to protect their citizens.

It is crucial for individuals to stay informed about these types of organizations and their tactics. By being careful and vigilant, we can help prevent the spread of such cults and protect our communities from potential harm. Remember, knowledge is power, and understanding these issues can help us create a safer society for everyone.

Why are some ex-Baha’is on Reddit so bitter?

Abuse: e.g. https://www.reddit.com/r/exbahai/comments/15ks9mv/did_you_experience_harm_by_practising_the_bahai/

Dishonesty: e.g. efforts to conceal failed prophecies and unflattering information, to deceive others about what the Baha'i faith teaches (e.g. youth classes where parents aren't informed that these are grassroots initiatives to establish a global theocracy), misrepresenting the teachings to make them more palatable, etc.

Censorship: the internet has thwarted their efforts to control information and it's damning how egregious their efforts have been and still are, e.g. https://www.reddit.com/r/exbahai/comments/15tlo7q/more_subtle_bahai_censorship/

Hypocrisy: e.g. the teachings promote love and unity but the founders all hated their siblings and didn't practice what they preach. Which other religion had its founder and ~20 of the closest followers convicted and jailed for murder? Which other religion includes in its "Most Holy Book" (the Kitab-i-Aqdas) a gloat about a triple homicide? e.g. https://www.reddit.com/r/exbahai/comments/15vsxxk/the_truth_about_akka/

Cover ups and violence: e.g. the bloody jihad instigated by the Bab and the obvious signs of schizoaffective disorder in his writings and drawings, the large number of homicides across Iran/Iraq/Turkiye/Israel as Baha'u'llah sought to consolidate his leadership (e.g. https://www.reddit.com/r/exbahai/comments/11jgnv4/bahaullah_a_serial_murderer/ )

Revisionism: huge efforts to revise literature especially 1920s/30s/40s/50s editions of Baha'i books (e.g. https://bahai-library.com/salisbury_critical_examination_literature ), but also ongoing revisions (e.g. of Ruhi books https://www.reddit.com/r/exbahai/comments/11kh54j/ruhi_book_one_now_even_more_tolerant/ )

Misrepresentation: e.g. the Baha'i faith is presented as promoting equality of men and women but the writings are often misogynistic (e.g. https://www.reddit.com/r/exbahai/comments/16wkl1z/calm_down_ladies_bahaullah_taught_that/ ) and the leaders are all men (e.g. https://www.reddit.com/r/exbahai/comments/1fg7ogz/is_the_equality_of_men_and_women_really_a_bahai/ ). It's also misrepresented as promoting the unity of science and religion despite advancing a wide array of statements incompatible with science including the existence of life on all planets, the transmutation of copper to gold after 70 years, and fundamental confusion around the theory of evolution.

Shall I continue? It's not so much bitterness as it is shame and regret over being conned and having wasted so much time on something so undeserving. e.g. https://www.reddit.com/r/exbahai/comments/1ey2y4k/regret_over_time_wasted_on_bahai_stuff/

Source : https://www.reddit.com/r/exbahai/comments/1ivicap/perhaps_we_can_share_our_thoughts_first_hand/me5uzn9/

Why Do Some People Leave the Bahá’í Faith? A Reflection on Conduct and Community

A recent discussion raised the question: Why are ex-Bahá’ís so bitter? Are they simply struggling with personal grievances, misunderstandings, or is there something deeper at play?

Evaluating the Responses

In the discussion thread, most responses suggested that ex-Bahá’ís leave because:

• They were hurt by individuals within the community.

• They struggled with ego or personal shortcomings.

• They lacked patience in the Faith’s development.

However, few responses acknowledged the systemic or doctrinal reasons why people leave, such as concerns about gender equality, institutional rigidity, or the way authority is exercised within the Faith. Many former Bahá’ís describe feeling dismissed, unsupported, or judged when they expressed doubts. If the Bahá’í Faith encourages independent investigation of truth, then their experiences should be engaged with sincerely, rather than dismissed as bitterness.

Patterns in Communication Outside of the Bahá’í Faith

The way Bahá’ís represent themselves outside of Bahá’í spaces is equally important. Some engage positively and appreciatively in casual discussions, yet in political or social debates, their approach can shift toward being dismissive or confrontational. When discussing the Bahá’í Faith, Bahá’u’lláh’s words are often used to correct others rather than to inspire.

If someone struggling with faith encountered this style of communication, would they feel uplifted, or would they feel invalidated? Would a seeker exploring the Faith find an open and welcoming discussion, or would they perceive a community unwilling to engage in self-reflection?

The Consequences of This Approach

A communication style that is judgmental, dismissive, or defensive can:

• Push struggling Bahá’ís away, making them feel isolated rather than supported.

• Discourage seekers from exploring the Faith, if Bahá’ís appear unwilling to reflect on their community’s shortcomings.

• Reinforce a culture of deflection, where those who leave are always assumed to be at fault rather than considering that the community itself may bear responsibility.

Bahá’u’lláh’s Teachings on Conduct and Understanding Why People Leave

Bahá’u’lláh provides clear guidance on how people should engage with others, especially when representing the Faith:

• Avoid backbiting and judgment:“Backbiting quencheth the light of the heart, and extinguisheth the life of the soul.”

• Lead with humility, not correction:"So blessed is the scholar who does not take pride in his knowledge over others, and good is the doer of good who does not mock those who disobey."

• Acknowledge that the greatest tests often come from within the Bahá’í community itself:“My affliction is not my prison, nor what has befallen me from my enemies, but the actions of my loved ones who attribute themselves to me and commit what makes my heart and my pen lament.”

If Bahá’ís are serious about preventing more people from leaving, there must be a change in how they engage with others—through love, patience, and sincerity, rather than defensiveness.

How Bahá’ís Can Better Represent the Faith

To create a community that is both inviting and supportive, some key principles can be emphasized:
✅ Listen more, assume less—Engage ex-Bahá’ís with curiosity rather than defensiveness.
✅ Encourage, not correct—Use Bahá’u’lláh’s teachings to inspire, not as tools to reprimand.
✅ Acknowledge the role of the Bahá’í community—Recognize that people leave not just because of personal struggles, but because of how they are treated.
✅ Speak with patience and wisdom—Words should reflect unity, understanding, and openness to dialogue.

Final Thoughts

If Bahá’ís truly believe in the transformative power of Bahá’u’lláh’s teachings, then those teachings should be reflected not just in theory, but in practice—in how they treat those who leave, those who question, and those who seek. Conduct is the most powerful invitation to the Faith—or the greatest barrier.

How can the Bahá’í community foster an environment where fewer people feel the need to leave? What changes in discourse and approach would better reflect Bahá’u’lláh’s vision for unity and justice?

Source : https://www.reddit.com/r/bahaiGPT/comments/1ivoznx/why_do_some_people_leave_the_baháí_faith_a/