Some great works on Babi and Baha'i History as recommended by Frederick Glaysher

Frederick Glaysher
(a renowned Ex-Baha'i scholar who believes that
Baha'i faith should be reformed)

Studies of Babi and Bahai history have long suffered from hagiography, apologetics, and revisionism. Most of the works listed below avoid such shortcomings, are objective, critical, scholarly books and articles, and offer a fresh approach for the 21st Century.
A cautionary note on a popular Bahai novel. Historians and scholars of ability have been universal in their criticism of The Dawn-Breakers, as in Dr. Denis MacEoin's article below. Properly speaking, Shoghi Effendi turned Nabil's brief 70-page narrative of Babi history into a vaguely historical romance of over 700 pages, ignoring that much of the actual teaching and practice of the Bab was emphatically condemned and repudiated by both Baha'u'llah ("The excesses of some at the beginning of the cause were like devastating, ruinous winds that cast down the saplings of trust and hope") and Abdul-Baha ("The decree of the Bayan was the striking of necks, the burning of books and papers, the destruction of shrines, and the universal slaughter of all save those who believed and were faithful").

Far from idealizing and misrepresenting Babism, the Reform Bahai Faith is based on the actual history, words, and interpretations of Baha'u'llah and Abdul-Baha, not the Bab or a Shiite imamate clothed in more Western language as a "guardian."
Abbas Amanat
(Baha'i Scholar who was ex-communicated by the UHJ)

Abbas Amanat, Resurrection and Renewal: The Making of the Babi Movement in Iran, 1844-1850. Cornell University Press, 1989. The first work in English that presents Babi and Bahai history in objectively modern terms.

Hippolyte Dreyfus, The Universal Religion: Bahaism, It's Rise and Social Import. 1909.

Edward Granville Browne. Materials for the Study of the Babi Religion. Cambridge: Cambridge University Press, 1919. Browne's work is especially important for preserving the historical record.

Edward Granville Browne, trans. The Tarikh-i-Jadid, or New History of Mirza 'Ali Muhammad The Bab. By Mirza Huseyn Hamadani. Translated by Edward G. Browne. Cambridge: University Press, 1893.

Edward Granville Browne. A Year Amongst the Persians. Cambridge: Cambridge University Press, 1927. [First published A & C Black, Ltd., 1893].

Juan R. I. Cole, Modernity and the Millennium : The Genesis of the Baha'i Faith in the Nineteenth-Century Middle East. Columbia University Press, 1998. Review. Especially insightful of Baha'u'llah's response to the tension between traditional Islam and modernity. (Other assorted articles by Professor Cole are available on Documents on Baha'i History and Thought.

Abul Fazl Gulpaygan, The Brilliant Proof, 1912.



Denis Martin MacEoin
Left Baha'i faith after completing
his research on Shaykhism & Babism
Denis Martin MacEoin, From Shaykhism to Babism: A Study in Charismatic Renewal in Shi'i Islam. 1979 dissertation. A scholar of outstanding intellectual integrity, perhaps the most independent, modern view of Babi and Bahai history.

Denis Martin MacEoin, From Babism to Baha'ism: Problems of Militancy, Quietism, and Conflation in the Construction of a Religion. Religion Vol. 13 (1983): 219-55.

Sen McGlinn, Church and State: A Postmodern Political Theology. University of Leiden, 2005. Review. Though flawed in some particulars, McGlinn's book offers a fresh approach to Baha'u'llah's Teachings for the 21st century.

Other Languages:

Jenabe Fazel Mazandarani. History of the Manifestation of Truth (Tarikh-i Zuhur al-Haqq). Nine Volumes. Written in Farsi. Jenabe Fazel's work was suppressed after the 3rd volume for presenting an independent, scholarly understanding of Babi and Bahai history. See his translated talks to American Bahais during the early 1920s.

The works of Ayati, Husayn "Avarih" might also be of special importance since he was "excommunicated" by at least one Bahai denomination. Kashf al-Hiyal. Volume 1. Volume 2. Volume 3.Tehran: Kitabfurushi-yi `Ilmi, 1326/1947.

Ayati, Husayne "Avarih." al-Kawakib ad-Durriyyah [Brilliant Stars]. Volume 1. Volume 2.(Cairo: Matba`at as-Sa`adah, 1923-1924).

The Babi Calendar !!!

Click to read the answer

The Báb has regarded the solar year, of 365 days, 5 hours, and fifty odd minutes, as consisting of 19 months of 19 days each, with the addition of certain intercalary days. He has named the New Year's Day, which is the day of Náw-Rúz, the day of Bahá, of the month of Bahá. He has ordained the month of `Alá' to be the month of fasting, and has decreed that the day of Náw-Rúz should mark the termination of that period. As the Báb did not specifically define the place for the four days and the fraction of a day in the Badí` Calendar, the people of the Bayán were at a loss as to how they should regard them.The revelation of the Kitáb-i-Aqdas in the city of `Akká resolved this problem and settled the issue. Bahá`u'lláh designated those days as the Ayyám-i-Há and ordained that they should immediately precede the month of `Alá', which is the month of fasting. He enjoined upon His followers to devote these days to feasting, rejoicing, and charity. Immediately upon the termination of these intercalary days, Bahá`u'lláh ordained the month of fasting to begin. I have heard it stated that some of the people of the Bayán, the followers of Mírzá Yahyá, have regarded these intercalary days as coming immediately after the month of `Alá', thus terminating their fast five days before the day of Náw-Rúz.This, notwithstanding the explicit text of the Bayán which states that the day of Náw-Rúz must needs be the first day of the month of Bahá, and must follow immediately after the last day of the month of `Alá'. Others, aware of this contradiction, have started their fasting on the fifth day of the month of `Alá', and included the intercalary days within the period of fasting.

Every fourth year the number of the intercalary days is raised from four to five. The day of Náw-Rúz falls on the 21st of March only if the vernal Equinox precedes the setting of the sun on that day. Should the vernal Equinox take place after sunset, Náw-Rúz will have to be celebrated on the following day.

The Báb has, moreover, in His Writings revealed in the Arabic tongue, divided the years following the date of His Revelation into cycles of nineteen years each. The names of the years in each cycle are as follows:


1. Alif A.
2. Bá' B.
3. Ab Father.
4. Dál D.
5. Báb Gate.
6. Váv V.
7. Abad Eternity.
8. Jád Generosity.
9. Bahá Splendour.
10. Hubb Love.
11. Baháj Delightful.
12. Javáb Answer.
13. Ahad Single.
14. Vahháb Bountiful.
15. Vidád Affection.
16. Badí' Beginning.
17. Bahí Luminous.
18. Abhá Most Luminous.
19. Váhid Unity.

Each cycle of nineteen years is called a Váhid. Nineteen cycles constitute a period called Kull-i-Shay'. The numerical value of the word Váhid is nineteen, that of Kull-i-Shay' is 361. Váhid signifies unity, and is symbolic of the unity of God.

For instance, the date of the 21st of April, 1930, which is the first day of Ridván, and which according to the Kitáb-i-Aqdas must coincide with the `thirteenth day of the second Bahá'í month,' and which fell this year (1930) on Monday, would, according to the system of the Badí` Calendar, be described as follows: `The day of Kamál, the day of Qudrat, of the month of Jalál, of the year Baháj, of the fifth Váhid, of the first Kull-i-Shay'.'

Shoghi Effendi was a Homosexual !? From the book of Abdul Baha's secretary

Shoghi Effendi with his "Friend" Dr. Zia Baghdadi
Fadlullah Muhtadi (Subhi), (see here: The Baha'i Faith: Its History and Teachings) who was a trusted secretary of Abdu'l-Baha for years and a missionary, claims he had caught shoghi indulged in sodomy.

Since Subhi was excommunicated, Baha'is treat him like trash and try to discredit him, but historically speaking, his accounts seem to be genuine and there is no reason to believe that he made this up.

This is what he says on p. 145 of his book 'payam-i pedar':

"شبي با او و دکتر ضياء بغدادي فرزند يکي از بهائيان نامور که در امريکا کارش پزشکي بود و براي ديدار عبدالبهاء به حيفا آمده بود در عکا گرد هم بوديم و شوخي‏هائي که جوانان يکه [=مجرد] مي‏کنند مي‏کرديم، در ميان گفتگو من براي کاري از اطاق بيرون رفتم و بازگشتم در بازگشت ديدم دکتر ضيا کار ناشايستي کرده.... من برآشفتم و گفتم: دکتر! اين چه کاري است که مي‏کني؟ شوقي رو به من کرد و گفت اگر تو هم مردي داري نشان بده!! ماننده‏ي اين سخنان و کارها چند بار از او شنيدم و ديدم و دريافتم که بايد کمبودي داشته باشد. "

"One night I was with him (meaning Shoghi) and Doctor Zia Baghdadi who was the son of a famous Baha'i who practiced medicine in America and had come to visit Abdu'l-Baha in Haifa. We were hanging around in Acre and were fooling about humorously like teenagers. While we were conversing I left the room to attend to some matters and and when I returned I observed that Doctor Zia had committed an unrighteous act... I was outraged and said: Doctor! What is this deed that you are doing?! Shoghi turned to me and said: "If you have manhood too then show it." I saw many similar acts and heard [similar] words from him many times and perceived that he must be lacking something."

Abdul Baha's failed prophecy : All Iranian Jews will soon convert to Baha'ism

Iranian Jews pray at the tomb of Harav Oursharga, one of the holiest Jewish sites in Iran, in the city of Yazd 420 miles (676 kilometers) south of capital Tehran. (AP Photo/Ebrahim Noroozi) - 2014
In one of his letters on the occasion of the death of a number of Baha’is in Yazd and Isfahan, Abdu’l-Baha tries to blame the Scholars of Iran for their death and claims these deaths were the result of the Jealousy of Shia scholars due to the massive conversion of Persians to Baha’ism. This is what he states in a section of this letter that is part of the suppressed Baha’i texts that Baha’is simply refuse to translate to English:



“In summary, in these days the scholars of the Shia [belief], meaning the former religion of Iran, noticed that the call of God has been raised, and the East and West have stirred, the lights of the sun of truth have spread to such an extent that the eyes have become illuminated, the flag of the cause of God has been hoisted, the people enter by troops under the word of God (i.e. they are converting to Baha’ism), and the Shia have become Baha’is. Even the Israelites (Jews) are so excited and astonished that soon not a single one of them will remain in Iran but that he will be guided to the highest guidance (i.e. he would become a Baha’i). Also the majority of the Parsis (Zoroastrians), who are the ancient people of Iran and deny all the Prophets like Abraham, Moses, Jesus, and the Messenger of Allah (Muhammad), testify and admit that all Books, Messengers, and Divine Prophets [are legitimate] and with the utmost truthfulness and serenity have become Baha’is. This has become a source of animosity and jealousy for the evil scholars…” (Abdu’l-Baha, Makatib [Letters], vol. 3, pp. 124-125)
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The aforementioned paragraph is replete with false statements:
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1- Shia Islam is called the “former religion of Iran” thus making it seem that Baha’ism is now officially the religion of Iranians and most of the population have converted to Baha’ism. The intention to induce such a meaning is evident from what Abdu’l-baha states in the remainder of the paragraph.
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2- It is stated that “the people enter by troops under the word of God (i.e. they are converting to Baha’ism), and the Shia have become Baha’is.” This is also false because the percentage of Baha’i converts in Iran among the population was minute and still is.
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3- He claims “Even the Israelites (Jews) are so excited and astonished that ere long not a single one of them will remain in Iran but that he will be guided to the highest guidance (i.e. they will all become Baha’is).” This is obviously false and a failed prophecy because more than a century has passed since this claim was made but Iran still retains the second-highest Jewish population in the middle-east.
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4- He also claims that the majority of Zoroastrians are now Baha’is. The falsity of this sentence is self-evident and needs no further explanation.
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If one were to read these statements in light of Baha’i claims about the station of Abdu’l-Baha, including the infallibility of his Pen,[1] his superhuman knowledge,[2] the reception of direct inspirations from Baha’u’llah,[3] his own claims about knowing everything when he wants,[4] and that whatever he says is fact,[5] it would quickly become clear that these statements are all part of a great deception.

[1] “Little wonder that from the same unerring pen there should have flowed, after Abdu’l-Baha’s memorable visit to the West” (Shoghi Effendi, The World Order of Baha’u’llah, p. 75)
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[2] “while it does not by any means justify us to assign to Him the station of Prophethood, indicates how in the person of ‘Abdu’l-Bahā the incompatible characteristics of a human nature and superhuman knowledge and perfection have been blended and are completely harmonized,” (Shoghi Effendi, The World Order of Baha’u’llah, p. 134.)
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[3] “That Abdu’l-Baha is not a Manifestation of God, that He gets His light, His inspiration and sustenance direct from the Fountain-head of the Baha’i Revelation; that He reflects even as a clear and perfect Mirror the rays of Baha’u’llah’s glory … His words are not equal in rank, though they possess an equal validity with the utterances of Baha’u’llah” (Shoghi Effendi, The World Order of Baha’u’llah, p. 139)
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[4] “No, I do not know everything. But when I need to know something, it is pictured before me,” (Stanwood Cobb, Memories of Abdu’l-Baha in In his Presence: Visits to Abdu’l-Baha (Kalimat Press, 1989), p. 60)
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[5] “Many times He said, `I do not make a claim of infallibility (ma'sumiyyat). I am the first of sinners (avval-i gunahkar). But the Blessed Beauty favored me with a gift (mawhibati). Whatever I say, it is that (har chih beguyam, haman ast).” (http://www-personal.umich.edu/~jrcole/abinfall.htm)

Baha’u’llah teaches "No one should be cursed" but he curses with his own tongue.


“Verily I say, the tongue is for mentioning what is good, defile it not with unseemly talk. God hath forgiven what is past. Henceforward everyone should utter that which is meet and seemly, and should refrain from slander, abuse and whatever causeth sadness in men.” (Baha’u’llah, Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas, pp. 219-220)
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We have already documented some instances where Baha’u’llah practices the exact opposite and directly calls his deniers animals, pigs, donkeys and bastards (here). In this article, we will document a similar contradiction in Baha’u’llah’s teachings where he curses different classes of people, contrary to his direct orders not to. In the 13th section of the Tablet of Bisharat (Glad-Tidings) Baha’u’llah prohibits his followers from cursing any soul:
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“O people of Bahá! Ye are the dawning-places of the love of God and the daysprings of His loving-kindness. Defile not your tongues with the cursing and reviling of any soul.” (Baha’u’llah, Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas, 1988 pocket-size edition, p. 27)
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Apparently this order was so important that Baha’ullah revealed it again (verbatim) in the 8th section of the Tablet of Ishráqát (Splendours, on page 129 of the same book). As we will show, Baha’u’llah blatantly ignored his own teachings and cursed his enemies, covenant breakers, and even his own followers. We will first show instances from works that have been translated to English. It must be noted that the untranslated Tablets are replete with statements where Baha’u’llah curses his deniers and enemies (these might be added at a later date).
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Here is one example where he curses his enemies who killed the Bab:
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“The more He exhorted them, the fiercer grew their enmity, till, at the last, they put Him to death with shameful cruelty. The curse of God be upon the oppressors!” (Baha’u’llah, Gleanings From the Writings of Bahá’u’lláh, p. 146)
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He curses his own followers who disobey him:
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“How couldst thou forget thine own faults and busy thyself with the faults of others? Whoso doeth this is accursed of Me.” (Baha’u’llah, The Kitáb-i-Aqdas, p. 182)
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“Breathe not the sins of others so long as thou art thyself a sinner. Shouldst thou transgress this command, accursed wouldst thou be, and to this I bear witness.” (Baha’u’llah, The Kitáb-i-Aqdas, p. 182)
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And last but not least the Covenant Breakers that are always given the worst treatment:
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“The Supreme Concourse will pray for the one who is adorned with the garment of faithfulness between heaven and earth; but he who breaks the Covenant is cursed by heaven and earth.” (Bahá’í World Faith—Selected Writings of Bahá’u’lláh and ‘Abdu’l-Bahá, pp. 435-6)
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Even though he curses other people, he expresses outrage when others curse him:
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“Now let us beseech God—praised be His glory—to graciously guide aright the followers of the Shí’ih sect and to purge them of unseemly conduct. From the lips of the members of this sect foul imprecations fall unceasingly, while they invoke the word ‘Mal’ún’ (accursed)—uttered with a guttural sound of the letter ‘ayn—as their daily relish.” (Baha’u’llah, Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas, 1988 pocket-size edition, p. 92)
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(The attitude attributed to the Shi’ih sect is merely Baha’u’llah’s claim. Some from this group might have cursed him but how Baha’u’llah narrates it is a gross exaggeration). This kind of hypocritical behavior displayed by Baha’u’llah is one that has always been detested in the Divine scriptures:
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“Do you order the people to do good but forget about yourselves whilst you read the Book! Do you not use your reason!” (Quran 2:44)
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“You, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? You who say that people should not commit adultery, do you commit adultery?” (Romans 2:21-22)
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Actually, Baha’u’llah claims that he detests this behavior too although he applies it in action himself:
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“O SON OF BEING! Ascribe not to any soul that which thou wouldst not have ascribed to thee, and say not that which thou doest not. This is My command unto thee, do thou observe it.” (Baha’u’llah, The Hidden Words of Baha’u’llah, p. 10)