Why Christians Reject the Bahá’í Faith?

The Story of Sama'ullah (Jamshid Ma'ani), one of the post-Baha'i religious claimant.

Extreme Left Jamshid Ma'ani with Shirin Fozdar and others

“I have been trying to reconstruct the history of one of the most obscure post-Bahá’í religious claimants, who even my family has had history with and still believe to this day: Jamshid (Jamshed) Maʿānī (Persian: جمشید معانی), an Iranian Bahá’í missionary who, sometime around the early to mid-1960s, appears to have transformed from a highly successful Bahá’í pioneer into the founder of a small independent revelatory movement of his own. I can’t find much information about him, except for scattered references across Bahá’í memoirs, some Persian articles, archived Google group discussions, and random mentions of him in bibliographies and surviving publication listings. What I’ve learnt all points to the fact that this man was once the center of a small international schism.

My grandmother and family still believe in him, and they have a weird twelver-shia + Jamshidi view on how he’s ‘Imam Mahdi’, and in order to discuss it more with them I wanted to look for more information on the guy.

I am putting everything I have found so far into this long post in the hope that someone else may know more, possess documents, or have family memory of this movement.

Here’s what I’ve compiled:

Jamshid Maʿānī did not begin as an outsider. All evidence suggests that he emerged from inside the formal Bahá’í missionary apparatus. Multiple Bahá’í recollections describe him as a charismatic Iranian muballigh (traveling teacher/public speaker) from a prominent Bahá’í family. Some online discussants familiar with Iranian Bahá’í history even state that his family had served Bahá’í institutions for two generations, and that some of his relatives remained loyal to Haifa after his split. He is repeatedly described in these early years as eloquent, handsome, deeply detached, mystical in demeanor, and unusually effective in missionary work. One memoir source, ‘Servants of the Glory: 40 Years of Pioneering’, gives one of the clearest institutional snapshots of him before his break. There he appears as the assistant of Dr. Muhájir in the Indonesian field, working in Mentawai and later sent by the Southeast Asian National Spiritual Assembly in 1963 to Sarawak and Borneo, where he reportedly enrolled approximately 6,000 Dyak tribespeople into the Bahá’í Faith. The memoir writer says the Dyaks believed a man would come bringing a new religion and therefore accepted him readily, and that Jamshid was seen at that time as one of the great success stories of Bahá’í pioneering. Another recollection says he resembled Jesus Christ in appearance and was thought by fellow pioneers to possess an, “extraordinary spiritual aura”.

Around 1963–1964, shortly before or around the establishment of the Universal House of Justice, Jamshid Maʿānī appears to have begun privately advancing claims that he himself had become a new divinely appointed figure. Several independent sources agree on this timeline. Bahá’í memoir accounts say that he announced after a dream or revelatory experience that Bahá’u’lláh had told him he was the next prophet. Persian literature says he surfaced as one of the post-Shoghi claimants exploiting the succession confusion after Shoghi Effendi died in 1957 without a successor. Other online discussion posts state that on a visit to Iran he quietly informed family members and local believers that he was not merely a teacher but the Third Manifestation of God after the Báb and Bahá’u’lláh, sent to inaugurate an entirely new dispensation. One poster even summarizes his claim in the extraordinary phrase that he presented himself as “the One Who creates the Messengers at every instant.”

The titles under which he operated are fascinating and seem to show an escalation in self-presentation. In English publications he publicly styled himself simply as “The Man” or “Insān.” At first glance this can sound humble, and some later followers such as ones in my family apparently interpreted it that way - as if he were only saying “I am merely a human being.” But the doctrinal context strongly suggests this was not humility at all. In metaphysical vocabulary, al-Insān can invoke the idea of the Perfect Man, the completed archetype of humanity, the one in whom divine attributes are fully reflected. Several surviving descriptions of his movement explicitly say that the title “The Man” was used to signify that humanity had entered a new stage of maturity and that the “real station of man is spiritual.” In other words he was presenting himself as the exemplary or perfected human through whom a new stage of revelation had arrived. Later Persian sources say he also used the title Samāʾu’llāh / Samaullah (سماءالله), literally “The Heaven of God” or “Firmament of God,” and one archived source says he referred to himself in writing as Qalam al-Ahmar, the Crimson Pen.

From this point onward his movement began to crystallize into what references call “Faith of God.” This was apparently a fully structured mini-religion. It had an administrative branch called the House of Mankind, echoing the Bahá’í House of Justice, and a projected future world institution called the Universal Palace of Order. The movement retained the Bahá’í doctrine of progressive revelation but inserted Jamshid as the newest revealer in the chain after Zoroaster, Moses, Jesus, Muhammad, the Báb and Bahá’u’lláh. Some surviving descriptions say he taught that all worship was acceptable so long as it was not contrary to wisdom, that the universe was alive and evolving, and that humanity was entering spiritual perfection under his dispensation. His new era would have no binding shari‘a or religious law whatsoever, suggesting he was presenting his revelation as a law-transcending universal maturity. This may explain why some Persian critics treated him not merely as a Bahá’í dissident but as a total post-Bahá’í claimant.

Jamshid also left behind books. Bibliographic listings from Bahá’í archives and compilations preserve a surprisingly rich publication trail. Known titles associated with him include:

•  To the Bahá’í Community Throughout the World (1967),

•  Prayers of the Man for All Mankind (published in Lahore in 1970),

•  God, Heaven, The Reason of Man’s Creation,

•  The Sun of the Word of the Man,

•  Universal Order,

•  and references to Kitab-e-Insan or Book of Man.

I can’t find copies of these online but I’d appreciate if anyone can share them with me, if they have any of these. My family isn’t willing to share anything with me.

Several of these were privately printed in Mariposa, California around 1971. Some readers who saw samples of his texts say he emulated Bahá’u’lláh’s Arabic/Persian prose style so closely that portions felt almost plagiarized or consciously imitative of Bahá’í scripture. This may explain why early seekers found the literature compelling before meeting him in person, one of them being John Carré.

Carré was himself already a complicated post-Bahá’í personality, having earlier supported the claims of Mason Remey after the Bahá’í succession crisis. After becoming disillusioned with Remey, Carré encountered Jamshid Maʿānī and appears to have become his principal American champion. Multiple bibliographic records list Carré as translator, compiler, editor, or publication associate on Maʿānī’s books. The California printing addresses, the English-language editions, and the establishment of the House of Mankind in the United States all seem to run through Carré’s home in Mariposa. Carré later admitted in archived correspondence that he joined Jamshid because Maʿānī’s writings “echoed the spiritual teachings of the Bahá’í Faith” and because in a time of Bahá’í confusion he thought it better to investigate than dismiss. He then traveled among Jamshid’s followers in Iran, England, Mauritius, Pakistan and South America. He even visited my family apparently in the 70s.

Yet Carré also became the central witness to the movement’s collapse. In a later candid statement he wrote that Jamshid came to stay in his California home for several months and that, despite the beauty of the writings, Carré and his family concluded he was “not what he claimed to be.” In another source this judgment is phrased even more bluntly: Jamshid was “not at all godly or spiritual, and certainly was not a Manifestation of God.” Carré says he sold a cabin to pay Jamshid’s airfare back to Iran and then informed the followers of his findings, an act which “decimated his community.” Nancy Carré independently corroborates this, saying her parents initially accepted Jamshid, later discovered the writings were heavily derivative, and knew with certainty after meeting him in America that something was deeply wrong. This falling out appears to have been catastrophic. The American House of Mankind ceased functioning soon after, and Carré spent the rest of his life distancing himself from that episode, though he never fully stopped eschatological speculation.

So one of the largest pillars of Jamshid’s movement, his Western publication and financing network, was suddenly gone by the mid-1970s. But the movement had another major branch: Pakistan.

This is where the story becomes especially strange. A number of Persian and Urdu references explicitly mention that Pakistani Bahá’īs were drawn into Jamshid’s orbit. One archived advertisement-like note which I found reads almost like missionary outreach:

“Jamshed Mani ‘The Man’ from Iran, in 1964 claimed to be the next manifestation of God after Bahaullah… Any one interested about the faith can contact Syed Nawazish Ali Shah, a renowned disciple of Jamshed Mani, at 170-BB D.H.A. Lahore Cantt, Pakistan.”

This Nawazish, a retired Major in the Pakistan Army, was also one of the main carriers of Jamshids legacy and is who even my family was involved with and who got them into the sect. In other Bahai libraries you can also see that a book by Jamshid, ‘Prayers of the Man for All Mankind’, was also translated and printed in Lahore in 1970. Persian analyses of Bahá’īs in Pakistan likewise mention Jamshid Maʿānī as one of the internal schismatic currents affecting Pakistani Bahá’īs. This suggests that a small but real Pakistani Samavī/Insānī network existed.

And this is all I have gotten so far. Present-day oral memory from my family begins to conflict with internet history. Most surviving Bahá’í or ex-Bahá’í sources imply that Jamshid’s organized movement effectively collapsed by the mid to late 1970s after Carré withdrew, his writings were discredited, and concerns about his mental health intensified. Some accounts say he was hospitalized in Tehran. One Bahá’í anecdote says very bluntly that “the poor guy went crazy” and claimed to be a messenger of God, eventually dying in a mental institution in Tehran. Another older archived post from a Google group says he later lived in seclusion somewhere near the Caspian Sea and had “completely lost his cookies.” Yet these same internet-visible sources are contradicted by persistent family memories from Pakistani circles like that of my grandmother, who claimed that she and my aunts and uncles visited Jamshid personally in Iran even in the late 1990s and early 2000s. This implies that the movement survived privately in hidden devotional networks long after it had ceased to exist publicly in Bahá’í discourse? The way they talk about him is very similar to cult-worship, hence why I’m so curious about this and went down this rabbithole.

There are also repeated suggestions that his followers were called Firqa Samavī (from Samāʾu’llāh) or were informally known simply as followers of Insān/The Man. Whether there was ever a self-conscious institutional “Samavī” denomination or whether this is a label retroactively used by Persian critics is still unclear, or my internet geoblocks most websites which can provide me with more information on this.

Then there is the final unresolved matter of his later life. Some sources say he returned to Iran after the California break. Some claim he resurfaced briefly in Northern California in the late 1980s. Others say he later went back again to Iran. Some place him in Karaj. Others place him in seclusion near the Caspian. Some insist he died in psychiatric confinement. I do know from my family that he died because they tried visiting again in 2010s and were informed of his passing. I have not yet found a definitive obituary, death certificate, burial notice, or firsthand account of his final years. And again, my family doesn’t like sharing anything about it with me. I did find that his brother Hedi Ma’ani was murdered in New Zealand, but that was from a fringe podcast I found on this subreddit and also can’t find much more about it.

So as of now, this is what seems reasonably reconstruction: Jamshid Maʿānī was an Iranian Bahá’í missionary of considerable success in Indonesia and Southeast Asia who, amid the post-Shoghi succession confusion, announced himself around 1963–64 as a new revelatory figure under titles such as The Man/Insān, Samāʾu’llāh, and possibly the Crimson Pen; he built a post-Bahá’í religion called Faith of God with institutions called House of Mankind and Universal Palace of Order; he published multiple books in Iran, Pakistan and California; he attracted followers in Iran, Pakistan, England, Mauritius, South America and the United States; he was heavily sponsored and translated by John Carré until Carré personally met him and concluded he was not spiritually authentic; this rupture decimated the movement publicly in America; reports of mental collapse then begin to dominate Bahá’í memory; yet there are lingering indications that private Pakistani and Iranian adherent circles may have continued revering him for decades after the movement was thought dead.

I am posting all this because I am convinced there is much more here than the internet currently preserves. I want to learn more about what happened; but for that I’d also appreciate any evidence that points to him being hospitalized etc.

Source : https://www.reddit.com/r/exbahai/comments/1t4hjeh/story_of_jamshid_maani_insan_samaullah/

Why Baha'u'llah is not “He whom God shall make manifest”?

Baha or Baha'u'llah is a later title (not given by the Bab) of Mirza Husayn-Ali Nuri, who was the older brother, guardian and intermediary of Mirza Yahya Nuri (Subh-i-Azal) who was the named successor of the Bab and source of revelation after him according to the Bab's own well-known testament [1]. First in the middle of the 1850s Baha'u'llah was accussed of making claims, which he denied, called the claimers "liars" [2], and continued to write in high praise of Subh-i-Azal (see [3], [4]).

Later in the 1860s he claimed that he was doing taqiyya all the time, was actually the Bayani messianic figure himself, and the true source of Subh-i-Azal verses [5]. This is the opposite of what actually happened, Baha'u'llah's position was wholly derived from the position of his younger brother (see also [6]), who also contributed to one of most well-known works, the Kitab-i-Iqan, according to the Bayanis, not vice versa. Baha'u'llah's own works testify for the absurdity of this claim, as Subh-i-Azal's style of writing in Baha'u'llah's absence does not differ from his style of writing in the latter's presence. He did nevertheless gather his own followers but his religion has little to do with the actual substance of the Bayan, despite referencing it.

[1] https://bayanic.com/lib/fwd/vesayat/Vesayat-FWD.html, "when you art cut off from this Throne recite the verses that your Lord causes to be inspired in your heart ... preserve yourself, and then that which has been sent down in the Bayan, and then what will be sent down to your presence"

[2] https://bahai-library.com/bahaullah_lawh_kull_taam, "My munificence overfloweth with the sprinklings of servitude in the Land of the Theophany ... bear witness and be assured that I [Bahá'u'lláh] have claimed naught but servitude to God, the True One. And God is my arbitrator against that which the people falsely allege"

[3] https://www.bahai.org/fa/library/authoritative-texts/bahaullah/additional-tablets-bahaullah/583990268/1#899160984, "The Kitab-i-Nur ... is the book of a glorious and loved one, and consists of the verses of the Protector, the Self-Subsisting" (part translated by Denis MacEoin in "Divisions and Authority Claims in Babism")

[4] https://hurqalya.ucmerced.edu/node/511, later verses (not translated in Stephen Lambden's draft) say even go so far as saying whoever rejects Subh-i-Azal is a disbeliever

[5] https://bahai-library.com/bahaullah_surih_haykal_haddad, "verily We have chosen one of our brothers and showed to him a small drop of the high sea of science, and clothed him with the garment of one Name of the Names, and elevated him to a rank whereby every one rose to praise him..."

[6] https://www.reddit.com/r/BAYAN/comments/u63g6x/the_points_command_to_haba_full_tablet_translated/

The official explanation from Baha'u'llah of all of this is taqiyya, see his many writings where he accused Subh-i-Azal of jealousy as an excuse for that. But it is overall an embarrassing topic the Baha'is sweep under the rug completely in the West at least.

Source : https://www.reddit.com/r/BAYAN/comments/1svlk1e/why_is_bahāullāh_not_he_who_shall_make_manifest/oidntz7/

What do Iranian government sources say about the Baháʼí Faith and the rights of Baháʼís in Iran?

The Baha’i faith, in Iran, is a political sect or cult, not an independent world religion. Following are some organizational, historical, and psychological factors:

• Authoritarian Leadership and Divine Claims: The sect is viewed as being governed by authoritarian leaders who have historically asserted false claims of Mahdism, Prophethood, and Divinity to legitimize their power and decision-making.
• Hierarchical "Pyramid" Power Structure: It is governed by an "iron hierarchical structure" centered at the House of Justice in Israel. This structure ensures that directives from the top reach all levels, including remote villages, and requires absolute obedience.
• Implementation of Mind Control: The sources define the group as a cult because it utilizes psychological techniques of mind control to enlist and manipulate its members. This includes the "Ruhi Plan," a systematic propaganda strategy designed to foster unwavering obedience to the organization.
• Information and Time Control: Cult-like behavior is identified in the way the organization manages members' time with relentless schedules of meetings and missions to prevent independent contemplation. Members are also taught to believe that external information is false and malevolent.
• Surveillance and Reporting Structures: The organization encourages a reporting structure where members surveil and report on one another. It also exercises organized oversight into the intimate personal and familial conduct of its adherents.
• Severe Punitive Measures: Dissent or criticism of the organization leads to harsh punishments, such as "spiritual and administrative rejection" (excommunication). This often involves the total severing of family ties, where even parents or spouses are forbidden from interacting with the rejected individual.
• Political and Colonial Origins: The sources claim Baha’ism is a "man-made construct" rather than a divine religion, alleging its origins are rooted in political establishment by colonial powers like Russia and Britain to sow discord in Islamic territories.
• Prioritizing Sect Directives Over National Law: Baha’is are mandated to prioritize the orders of the global center in Israel over the laws of their home country. This leads to the formation of clandestine, illegal political networks that gather confidential data and interfere with state security.
• Aggressive Propagation Methods: The sect is accused of using deceptive and aggressive propagation under the guise of altruism or public service to target individuals who lack knowledge of Islam.

In spite of this, the IR of Iran maintains a policy of tolerance toward Baha’i individuals, granting them the same citizenship rights and legal protections afforded to all Iranians under the Constitution.

Despite not being recognized as an official religious minority, Baha'is in Iran have access to the following rights:

• Equal Legal Protections: Under Articles 19 and 20 of the Constitution, all citizens enjoy equal rights regardless of race or language, encompassing the inviolability of life, property, dignity, and housing.
• Judicial Rights: Adherents have the right to legal representation, fair trials, defense, interpreters, and the right to appeal or file criminal complaints in court.
• Economic Participation: Baha’is are active in production, trade, and services, including industries like technical engineering, agriculture, and cosmetics. They are permitted to acquire business licenses, enter contracts with government entities, and access banking facilities and agricultural loans.
• Social Welfare: They enjoy relative prosperity and have the same access to government cash subsidies, basic and supplementary insurance, and pension disbursements as other citizens.
• Educational Opportunities: The state provides free education at all levels, and Baha’i students have the opportunity to pursue higher education and obtain university degrees as long as they adhere to educational regulations.
• Cultural and Religious Freedom: Individuals may conduct personal worship freely and hold collective rituals, such as "feasts," every 19 days. They also have access to private cemeteries for burials according to their own beliefs.
• Access to Public Services: They are entitled to national identification cards, driver’s licenses, and healthcare services, including vaccines.
• Civil Liberties: Members of the sect can utilize cyberspace for cultural dissemination, participate in trade unions, and access public amenities like sports complexes.

Baha'is in Iran
Source : https://bahaiculture.blogspot.com/2020/03/bahais-of-shiraz-and-kerman-iran-13.html

(Unveiling Human Rights Perspectives: A Comprehensive Examination of the Baha’i Sect, Published by The High Council for Human Rights of The Islamic Republic of Iran, December 2023)

https://milan.mfa.gov.ir/files/enMilan/Bultan/گزارش%20بهاییت%20انگلیسی.pdf