Bahaism in the Shadow of Colonization

Without the support of the expansionists, propagation and promotion or the formation of Bahaism would never have become possible. The colonialists always tried to follow their dominative control over the Islamic countries by creating disagreement and discord among Muslims to disintegrate the united Islamic world into small pieces of land.

Picture:The Ottoman Empire flag (1844 to 1923)

The colonialists' other important aims were to take possession of these lands' resources to plunder their reserves after they had divided the territories among themselves through their colonizational decisions.

Another important purpose of the colonialists' has been to ruin the Islamic values such as Monotheism, God worshiping and precepts of jurisprudence, through their disparaging or deriding Muslims' religious standards by announcing that Islam is an abolished religion with its ruling time having been ended.

Picture: Ottoman Empire 1453-1566

It was for this reason that the colonial powers invented Bahaism and gave people their good news that the time has arrived for the moving freely beyond any religion and that doing everything one wishes is permissible. They depicted the future of the world on the basis of colonialism teachings introducing Imperialism as the only system of ruling over the fate of all men so that they may enslave Muslims and set them as submissive servants for their colonizational goals.

In the past, the Ottoman, British and Russian governments fulfilled an essential role in the performance of suitable events for the benefit of Bahaism. They did not withhold from any kind of help whether cultural, social or financial to the Bahais to promulgate their thoughts of Bahaism as the best gift of capitalistic world.

Picture: Ottoman sultan-abdulaziz 1861-1876

Bahai Control On Their Elections

BAHA’I CONTROL ON THEIR ELECTORAL SYSTEM

IT IS SELECTION NOT ELECTION

A. A study of Baha”I institution

Many control mechanisms relate to the electoral system and the realities of power are existing in the Bahai community. Early Baha’is allowed nominations to be made for Baha’i office, and also allowed campaigning for Baha’i Institution. When early Baha’is asked `Abdu'l-Baha how they should conduct elections for local spiritual assemblies he replied that they should follow the rules for election common in their own country

(`Abdu’l-Baha 1908-1916: I,7).

Van den Hoonard points out that nominations and canvassing for Baha’i office were standard practice in North America in the time of `Abdu’l-Baha (van den Hoonard 1996:157-158).

Bahai Institutions abolished the practice of nominations and campaigning for elective Baha’i office in accordance with Iranian Baha’i practice. Although ending these practices appears to have a reason, as the community grew it became impossible for Baha’i elective institutions to have a control over the elections and to bring only those candidates whom they rely and decide.
CRITICISM OF BAHA'I INSTITUTIONS BY A BAHA’I IS CONSIDERED AN ACT OF COVENANT BREAKING.”

Criticism of Baha'i institutions by a Baha’i is considered an act of “Covenant Breaking” and is often branded a “dishonest attack” on the Baha'i faith, punishable by shunning. After a vote has been taken, all the members of the Baha’i community must support the result, and defeated minorities may not continue to criticize . This theory of political behavior denies the need for checks and balances.

The placing of elected bodies above public criticism and the silencing of defeated minorities has had predictable effects at the national level.

BAHAI ELECTIONS ARE INFACT SELECTIONS

BAHAI ELECTORAL RESULTS ARE SKEWED IN THREE WAYS.

First

The National Spiritual Assembly enjoys all the advantages of controlling the image of potential NSA members in the national newspaper, The Baha'I News India (an organ of the N.S.A.), sending these incumbents to local communities, and sending members around to conferences, which enhances their visibility (all this is paid for out of the national Baha'i fund). These advantages of incumbency are especially very useful in a system where no campaigning for office by others is allowed.

Second,

The sitting members often promote close associates onto the body, “flying them around to conferences,” appointing them to high-powered national committees, and giving them prominence at important events . Since speaking openly about candidates is not allowed, subtle non-verbal signals have taken on extreme importance for delegates, who seem willing to be guided by the incumbents in these indirect ways.

So the future members of the NSA is made a part of an orchestra conducted by the N.S.A Formally approved by Universal House of Justice and supported by the Continental Counsellor present in the Convention.

Third,

Some campaigns are launched by unannounced candidates who go about the country giving talks. Such informal campaigning, the National Spiritual Assembly occasionally stops by ordering the person’s talks cancelled, or, if chairmanship of a national committee is becoming a platform for popularity, by firing the individual.

Baha’is call these manipulation of elections, as divinely inspired. Control Mechanisms and Sanctions.

Baha’i leaders employ a number of important control mechanisms to control the Baha’is. These include removal of voting rights, shunning, demands for sticking to traditions, accusations of “weakness in the covenant,” informing and surveillance, and various forms of censorship. Many of these tools are employed basically against persons who are somehow prominent or appear to have leadership potential but do not seem easy for incumbents to control, or against intellectuals

The prohibition of nominations and campaigning leads administrators to feel a need for strict controls on Baha’i discourse, and often to the avoidance of even mentioning leaders by name in public, which would be considered as “backbiting.”

The ban on campaigning leads to a situation where a great deal of suspicion falls on any active intellectual not directly controlled by the N.S.A. Great suspicion attaches to any Baha’i teacher or lecturer who is not an elected or appointed official and is thought to be “gaining a following.”:

B. A study of Indian Baha'i Institution

National Convention

Delegates

Till about 1986 there were about 171 delegates, courtesy Oliyai Family. These delegates were in accordance with the paper Baha'is projected by the Oliyai family which controlled the NSA elections. False statistics were given by which a large number of delegates were procurred.These delegates were given free Delhi trip and free lodging and boarding and were asked to vote for particular candidates .One of the delegate reported

"While all of us were coming from Gwalior in a Jeep for National Convention, one of the delegates said," Nissan Oliyai is a very good boy, vote for him."

Many of the decisions of the NSA were taken outside NSA as Oliyai family enjoyed the majority. A set of decisions were made and it was circulated amongst their friends to finally approve them in the meeting.

Once the members were of no use they were dropped from the NSA list in the next elections.

Mr. Bargawa in 1972

Mr. Khare in 1986

Mr. & Mrs. Gandhi in 2000

Mr. Khemani in 2000

Mr. Shah in 2003

Later on the UHJ cut short the number of delegates from 171 to 38 to cut Oliyai family to size, but HOUSE failed miserably.

Letter of Universal House of Justice dated 20^th September 1988

The allocation of 38 delegated to India is a temporary measure.

{11^th meeting of NSA, 26^th and 27^th may 1993.}

Canvassing in the National Convention

1. A full scale canvassing is being done during the National convention, the NSA members show deep interest in the delegates enquiring about every minor and finer points of their states, to convey to the delegates that they are very true and faithful Baha'is and always wish for the development of the Faith in his state. This concern goes down till the Ballot paper. And once the Election is over, everything is backed to original state.

2. Some of the members although unable to pronounce clearly Allahabha use to greet every delegate with a loud welcome of ALLAHUABHA .To show that they are completely PERSIANISED.

3. The NSA members also do not fail in giving treats to the delegates of ICE CREAMS, who under ordinary days will not even bother to glance at them.

4. The consultation during conventions are a major platform to project the Candidates for the NSA election. All the speeches are occupied by outgoing NSA members where they leave no stone unturned to show that they are the one “Human with potentials” and deserved to become the NSA members.

5. Although Hindi is the Mother Tongue of a large number of the delegates, the NSA members will give big speeches in English, which is not even understood by a large number of delegates, but English is the effective way of proving that the are PERSONS WITH CAPACITY

6. The NSA also decides during the year to have meetings in different states. This is just a publicity stunt and to impress upon the delegates who will be attending the convention.

False Voting

A teller reported that a number of Ballot papers are received by post with the same name repeated in the same order showing that the source of all these ballot papers are one

The total numbers of delegates present in the convention were 17.The total number of ballots received and counted were33.

All these is well known by the Counselor present in the convention.It all takes place with the effective approval of the UHJ as they do not want any unapproved member on NSA .

UHJ interference in elections

Many a times the appointment of Chairman, Secretary and Treasurer came from UHJ, there was no election, only selection, but it was announced as election of the office bearers. It was clear that the House was very interested in appointment of certain member as a Treasurer.

Many a times Members of the House attended the NSA of India meeting and requested certain members to resign.

Present Scenario

The UHJ controls every bit of NSA members and their decisions,

1-Mr. Payman Mohajir is the person responsible for India .He is in direct contact with Mrs. Farideh Vahidi who cares a damn not only to the various departments of NSA but also to her host Country.

When one of the employees of the Bahai House, who was unjustly removed after his long years of services asked her to follow the law of the Land,

She said I care a damn about your Country and its Laws.

The election of Mrs. Sorabji is actually an election of Mr. Sorabji .It should be known that a non-Bahai Mr. Sorabji is more useful to the Faith then Mrs. Sorabji.As amount of power he yields in the Government.

Mr. Sohail Mohajir Yes the Surname matters a lot to UHJ.

So the main decision taker is UHJ through Mr. Paymen Mohajir supported by Mrs. Vahidi, Mrs. Sorabji Mrs. Nazneen Rohani and ofcourse one can take Mr. Mohajir for granted because of his surname.

To put aside any discrepancies Mr. Satnam is appointed as the consultant showing the real position of Indian counselors.

Not to mention all other members NSA are just a show piece.

Congrats to Mr. Sarwal and Dr. Ansari for their self respect.

PREPARED BY FORMER MEMBERS OF NATIONAL SPIRITUAL ASSEMBLY OF INDIA.

Bahaism Full of Corruption and Dependence


Researchers are unanimous that after the emergence of Bab and the sedition of his followers in different spots of Iran (like Mazandaran, Yazd and Zanjan), foreign powers

Iran - Mazandaran

(which always seek to fish in disturbed waters and live on the bread of discords and riots between nations and governments) came to the scene and each with its own method tried to take advantage of this sect. The interesting point in this respect is the discrepancies and fractions which appeared from the very beginning and Esmaeel Rain, journalist, historian and author of the familiar works of the Pahlavi Age has mentioned them in a book under the title of "Fraction In Bahaism after the death of Shoghi Rabbani". In this book he has tried to examine irrespective any intellectual prejudice and bias, the Bahai sect by presenting valid documents and evidences in three sections of fraction and dispute between Bahais, positions of Russia, Britain, United States and Israel towards them, and Bahais influence in government centers and their interference with the political affairs.

Esmaeel rain

Since their genesis, the Babis have had serious and bloody clashes with Muslims (in Iran) and were hostile to Muslims more than followers of other religions. The Bahais too established friendly relations with enemies of the Muslim and oppressed nation of Palestine. Shoghi Rabbani, the grandson and successor of Abdul Baha in his ten-year plan beside its twenty fourth goal has preferred the Israeli regime to other governments of the world and advised the Bahais to establish the branch of the religious and national forums of the Bahais only "…in Ghods territory and according to the rules and regulations of the newly-established regime of Israel…", however, when he advised the Bahais to establish the same forums in Iran, Iraq, Britain and Germany he never referred to observing the rules and regulations of these countries.

Iran - Zanjan

The Bahai Faith As Mirrored By Documents

The Empire of the Tsar Russia which did not consider it difficult to fight the Iranian nation and annex its territory to its vast realm, found out during its two long wars against Iran that Shiite Muslims are an obstacle in the way of domination of colonialism over Iran. During the two wars the Shiite leadership and theologians issued Jihad (holy war) orders in firm support for the independence and territorial integrity of Iran, thus provoking resistance enthusiasm in the Iranian nation against the hegemonic foreigner. Therefore, the Russians came to understand that the Iranian Muslim nation had followed the Shiite leadership as the representative of Imam Asr (the twelfth Imam of the Prophet Mohammad's Household), therefore they tried to create sects, sow discord in the integrated ranks of the nations and dry the roots of the belief in the vitalizing principle of "Mahdaviat" and hope in the future and expectation of a savior in the nation so that they could proceed with their vicious intentions better and easier, a sinister policy which Britain, the Russia's rival, too adopted because of its hostility against Islam and Shiites. Therefore, the core of the Bahai sect was formed and founder of the creed (Husayn Ali Baha) was saved from prison and execution by the Iranian government

Husayn Ali Baha ( Bahaollah )

under the official support of the Russian ambassador in Iran and left the country under the protection of the servants of the embassy.

Map showing route of Bahaollah's exile

After the collapse of the Tsar Empire and coming to power of Bolshevists in Russia, this country cut its support for the misled sect and the Old Colonialist (Britain) brought them under its wing and in recognition of the services of Abdolbaha, the then leader of Bahais , and his relatives to the British Empire in Iraq and Palestine decorated him with the title of Sir and conferred a knighthood on him. During the Pahlavi rule in Iran too, the most extensive cooperation and interaction existed between the despotic regime and the Bahai organization. These rascal ties and efforts could not be hidden from the watchful eyes of the leader of the Islamic Revolution Imam Khomeini , who in different junctures disclosed the hidden conspiracies and the joint plots of Israel, America and other hegemonic centers in Iran.

Abdolbaha as a young man

Unuttered things About Bahaism

The contemporary history of Iran has many unuttered things including the destructive role of the Bahai sect in the political, economic and social developments in Iran. Thanks to the documents remained from the Pahlavi regime, very precious information on the treacherous activities of the leaders of the sect has been provided
to the scholars and researchers while the enlightening memoirs of a group of informed sources such as late Fazlollah Mohtadi, better known as Sobhi, Abdul-Husayn Ayati (former Avareh), Hassan Nikoo and others who were among skilful writers and propagators of Bahaism, but became repentant and

Fazlollah Mohtadi ( Sobhi )

returned to Islam, can compensate for the research vacuums of the documents. Meanwhile, documents and reports existing at the Center for Documents of the Islamic Revolution make it clear that the more the Islamic Revolution approached to victory, the more the increasing and all-out influence of this colonialist sect intensified in all the pillars of the government. Besides, Bahais dared go more impudent in the society and academic forums to the extent they overtly took pride of
their dependence on foreigners and did not fear to express
it in public.

Subh-i Azal’s Family Chart

Subh-i-Azal married six times and had no more than wives at any given time:
I) Fatima, daughter of Subh-i-Azal’s uncle Mirza Muhammad who bore him:
1) Muhammad Hadi
2) Muhammad Mahdi

Subh-i-Azal married Fatima in Iran. When government troops captured his ancestral home in the village of Takur, she was taken to Teheran as a captive. Her child Muhammad Mahdi (I/2) died en route, later she was set at liberty. Subh-i-Azal did not see her again, after his flight to Baghdad. Muhammad Hadi (I/1) has issues resident in Iran.


II) Narjis, who bore him:
3) a son

Baghdad

Subh-i-Azal married Narjis in Iran. She met the same fate as in (I) above. Her son (II/3) died en route. Subh-i-Azal did not see her again after his flight to Baghdad.


III) Maryam known as Qanita, who bore him:
4) Nur

Subh-i-Azal married Maryam in Iran. He did not see her after his flight to Baghdad. (II/4) Nur has many issues resident in Iran. He married many times.


IV) Mulk-i-Jjihan, who bore him:
5) Ahmad Bahaj
6) Abd al-Ali
7) Ridvan Ali
8) Muhammad Bayan ullah

Subh-i-Azal married Mulk-i-Jihan in Iran accompanied him to Baghdad, Edirne and Famagusta where she died a four years after her arrival in 1868.

IV/5 Ahmad Bahaj married Ulwiya who bore him:
a. Adila
b. Alaiyya (Grace)

The whole family resided in Istanbul. The wife and the two daughters adopted the Protestant faith. The wife died in Istanbul. Adila immigrated to France. She conducted nursery work in Algeria. She died in Switzerland. She has no issues. Grace married a German. She has one son and daughter. They live in Federal Germany. Ahmad Bahaj following the attempt on the Shah’s life in August 1852
Returned to the Island after the first world war. Sir Abbas Effendi invited him to visit him in Hifa. He accepted the invitation and proceeded to Haifa. He was the playmate of Sir Abbas Effendi during the Baghdad period of the Bâbî exiles. He died in Haifa.
During Shoghi Effendi’s tenure of office and at his instance, Mirza Abd-al-Husayn Ayati surnamed Awara approached him several times to write a refutation of his father. Ahmad Bahaj rejected the suggestion and fell into disesteem. Shoghi Effendi’s statement in God Passes by, P.233 that he “expressed repentance, asked for forgiveness, was graciously accepted by him [i.e. Sir Abbas Effendi] and remained till the hour of his death, a loyal follower of the faith”, is devoid of historical foundation.

IV (6) Abdul Ali married Ismat, daughter of Sayyid Muhammad Barutkub of Isfahan who bore him:
1) W?hida, spinster
2) Naira, spinster
3) Jalal, married Ismat daughter of Badiullah son of Mirza Husayn Ali Baha.
4) Alima, married a Turk, has issues
5) Tali’a married, died without issue.

(IV/7) Ridvan Ali died without issue. He paid a visit to Sir Abbas Effendi in Acre.

(IV/8) Muhammad Bayanullah. He married an Iranian woman. He died without issue. He visited Sir Abbas Effendi in Acre.

V) Ruqiyya known as Hajiya, daughter of Subh-i-Azal’s uncle Mirza Muhammad, who bore him:
9) Maryam
10) Ra’fat
11) Abd al-Wahid
12) Fuad
13) Taqi-al Din

Ruqiyya known died in Cyprus.

Maryam married her cousin in Iran. She has issues. All live in Iran.

R’afat, she died spinster.

Abd al W?hid married Itamida daughter of Mirza Mustafa known as Mirza Ismail Sabagh-i-Sadahi. He died without issue several years after marriage and the widow returned to Tehran accompanied by her father and remarried.

Fuad, died unmarried.

Taqi al Din died unmarried.


VI) Badri Jihan, who bore him:
14) Safiyya
15) Tal’at

Subh-i-Azal married Badr-i-Jihan in Baghdad during the rift between Subh-i-Azal and Baha in Edirne. Her brothers Nasrullah and Rida Quli of Tafrish sided with Baha. Badr-i-Jihan followed suit. Nasrullah was poisoned by Baha’s men in Edirne in the eve of the B?Bis exiles’ banishment. She and her brother Rida Quli accompanied Baha to Acre. When her brother was butchered to death by Baha’s men in Acre in 1872, Badr-i-Jihan read the writing on the wall; and fled to Istanbul. She addressed herself in writing to Subh-i-Azal and prayed for forgiveness, pardoned, she was brought back to Cyprus, where she died. She survived Subh-i-Azal.

Kerman

Safiyya married Mirza Aqa Khan of Kerman, died without issue.

Tal’at married Mirza Shaykh Ahmad Ruhi of Kerman and bore him:
a) Aliya, she married; is a widow with one issue in Cyprus.
b) Fadila died unmarried.

Extradited by the Ottoman authorities from Istanbul, both Mirza Aqa Khan of Kerman and Shaykh Ahmad Ruhi of Kerman were put to death in Tabriz in Iran.
Tal’at remarried Mirza Mahdi of Isfahan. She died in childbirth. Mirza Mahdi returned to Iran.


http://www.bayanic.com/lib/fwd/rastin/Rastin-FWD.html

Finality; Negation of Bab and Baha Creeds

"Finality" is one of the fundamental and common principles among all the Islamic religions and sects (Shia, Sunni,…). Based on this principle Hazrat Mohammad Ibn Abdollah, the Holy Prophet of Islam, is the last prophet and messenger of God on the earth. This means that he is the last person who has been sent by God as "Nabi" (messenger) and "Rasoul" (envoy) to the man and that his religion (Islam) is the last divine religion. It is interesting that the word "Khatamulnabiyeen" (the last of the prophets) (Holy Quran, Chapter "Ahzab", verse 40) and the principle of "finality" of the prophet of Islam in addition to serving as a general belief of Muslims has been repeatedly admitted and used by the founder of the Bahai sect (Mirza Hosseinali Baha), therefore blocking the way of any fallacy and unfounded interpretation by the Bahais of the verse 40 of Chepter Ahzab concerning the issue of finality. Hosseinali Baha in his different books and scripts has attributed titles such as "the last messenger", "the last prophet" and "the last of the prophets" to the prophet of Islam, and explicitly and carefully described the "finality" of the prophet as "the end" and "conclusion" of the chain of prophecy and divine mission. Therefore, in the wake of the above quotations by Hosseinali Baha there is no room for unfounded and false justifications such as this remark that in the verse 40 of Chapter Ahzab, it is "the prophecy" of the prophets which has been ended by the prophet of Islam and not their "mission" and the Prophet of Islam is " The last prophet" and not the last "messenger". So Bahais should answer to this basic question as to how we should settle the apparent contradiction between the words of Baha and those of his successor Abbas Afandi, who rejected this, and secondly, how and based on what ground Hosseinali Baha (and Mohammad Ali Bab, before him) more than twelve centuries after the appointment of the Prophet of Islam by God and establishment of his eternal religion, have ruled out as obsolete the percepts and regulations of this final and eternal religion, and substitute the Holy Quran and Islam with a so-called new divine book and religion with the name of "BAYAN" and "Aqdas" / by "Babi" and "Bahai" sects?

Those Who Re-embraced Islam!



Mirza Yahya Dolatabadi
The awakening and return of the elites and personalities of the two Babi and Bahai sects are among the very interesting and exemplary phenomena in the history of these two sects. Molla Abdolkhalegh Yazdi, Molla Mohammad Taghi Harati and Mirza Yahya Dolatabadi are among the Babist elites who abandoned the Babist sect and expressed repentance over their previous deeds. Also Bahai elites like Mirza Abolfazl Golpayegani, the most famous writer and propagator of Bahaism, Mirza Naeem Sedehi Esfahani (the famous Babist poet), Abdolhossein Avazeh (the next Ayati), Mirza Hassan Nikoo, Mirza Saleh Eghtesadi Maragheie, Ms Ghods Iran, and even the private writer and intimate secretary of Abbas Afandi (Fazlollah Sobhi) abandoned this sect

Fazlollah Mohtadi ( Sobhi )

and wrote books against it. Their readable and valuable works under the names of "Kashfol-Hial", "Nikoo philosophy", "Sobhi memoirs", "Ighaz or awakening in discovery of religious and national treasons of the Bahais",… are available for the interested researchers of the misleading sects. The issue of repentance and abandoning the Bahai elites from this sect continued during the rule of the second Pahlavi to the extent in the 1960s and 1970s a large number of the followers of the Babi and Bahai sects separated from their sects with its news being continuously published by the press. Among these repentant members some figures
Hassan Bahrami
could be seen who were among the senior propagators and agents of Bahai circle in Iran, such as Gholamabbas Goudarzi, better known as

Adib Massoudi, Amanollah Shefa, Massihollah Rahmani and Hassan Bahrami (Bahrami Zadeh).

Hasht Behesht ( 8 Heavens )

Mirza Ali Mohammad Bab appointed an individual by the name of Mirza Yahya Sobh-i Azal as his successor. However, his elder brother, Hosseinali Baha (leader of the Bahais) later opposed him and caused the Babist sect to partition and divide into two sects of "Azalis" (followers of Sobh-i Azal) and "Bahais" (followers of Baha). The two sects had a deep opposition and relentless campaign against each other and published books and treatises against each other. Samples of these publications in the Bahai sect are Alvah (scripts) by Hosseinali Baha (in the book Eshraghat), Lawh-i Gharn (script of century) by Shoghi as well as "Asrarolasar" (secrets of works) by Fazel Mazandarani and Madkhal (entry) of Yahya... The viewpoints and remarks of the Azalis against Baha and his followers can be seen including in the book "Tanbiholnaemin" (warning to sleepers) (published by Ezzieh, sister of Hosseinali Baha) and also the book "Hasht

Picture : Fazel Mazandarani

Behesht" (the eight paradises). This book has been authored by Mirza Aghakhan Kirmani and Sheikh Ahmad Ruhi, followers of the Babist school (Azali wing) and sons-in-law of Yahya Sobh-i Azal. The book also serves as a petition by this sect against the Bahais. The intellectual and ideological foundation of "Hasht Behesht" is the same materials provided in the book "Bayan" written by Ali Mohammad Bab, and the authors have also introduced themselves as followers of Bayan. According to the authors, Hasht Behehst has been written with the aim of: 1. Expressing the beliefs of Azalis; 2. Rejecting the creed of Bahaism; 3. Explaining the causes and tools of division of Babism into two Azali and Bahai sects; 4. Explaining the philosophy of the new creed; 5. Furnishing some information about the history of the events of the early days of Babism; 6. Biography of a large number of the predecessors of the sect. The reason behind naming the book as "Hahst Behesht" in fact refers to the eight chapters of the book. "Hasht Behesht" can be actually considered as a full-size mirror of an innovative sect with a new religion because the authors have attempted in all parts of the book to claim that the true religion of Islam belongs to the past and what today's man needs is something more than Islam and its teachings.

Why was the History of The Bab Altered?


The following article is the result of research in history to establish that as time passed by, the books of history of the Babis and the Bahais were altered to suit Bahai propaganda, to reduce the importance of the Bab and his successor Mirza Yahya Noori and to raise the position of Bahaullah.
The history of the Bab is outlined in the following books (in descending order of their being written):
- Nuqtatul Kaf by Mirza Jani
- Taarikhe' Jadid or the New History by Haji Hussain of Hamadan
- Traveller's Narrative by Abdul Baha, translated by E G Browne
- Dawn Breakers, Nabil's Narrative translated by Shoghi Effendi
E G Browne's fascination with the Babi Faith began with Count Gobineau's Reliqions ei Philosophies dans l'Asie Centrale (first published in 1865 in Paris). Subsequently, he traveled to Persia (now Iran) in 1887 to find out more about the Babi Faith.

After a year he returned to Cambridge University where he wrote and published in the Journal of the Royal Asiatic Society two lengthy articles on The Babis of Persia (J,R.A.S., I889, pp. 485-526 and 881-1009). He also wrote the book, A Year Amongst the Persians (published in 1893). Thus began Browne's deep interest in the Babi movement, which continued to the end of his life, and which made him the outstanding authority on the movement among English scholars, if not among all western orientalists. Much of the history of this movement would have been irretrievably lost except for the painstaking and scholarly researches of Edward G. Browne.
When the Cambridge scholar arrived in Iran in 1887 he soon discovered that the situation was quite different from what he had thought it to be.

Count Gobineau

As he says, "My researches among the Babis....revealed to me the fact that since Count Gobineau composed his work great changes had taken place in their organization and attitude. I had expected to find Mirza Yahya Subhe' Azal …… universally acknowledged by them as the Bab's successor and the sole head to whom they confessed allegiance. My surprise was great when I discovered that so far from this being the case, the majority of the Babis spoke only of Bahaullah as their chief and prophet; asserted that the Bah was merely his herald and forerunner...; and either entirely ignored or strangely disparaged Mirza Yahya. It took me some time fully to grasp this new and unexpected position of affairs..." These followers of Baha called themselves not Babis but Bahais. (Ref: A Traveller's Narrative, Introduction pages XV, XVI)
When Browne returned to England in 1888 he took with him a Babi book in manuscript entitled Taarikhe' Jadid (The New History). This book, as he later discovered, was written in 1880 by Mirza Husayn of Hamadan with the assistance of several other Bahai scholars. In the New History there were numerous references to an earlier work by Mirza Jani from which Mirza Husayn had derived much of his material. But when Browne made inquiries in Iran as to Mirza Jani's history he was unable to find a copy or to obtain any information whatever regarding this hook. It seemed that it had entirely disappeared and been forgotten. So he set to work to translate the New History in preparation for publication. He was surprised and puzzled, however, by the failure of the book to give any account of Subh-i-Azal, who, according to Gobineau, was the universally recognized successor to the Bab, and on the other hand by the importance accorded to Baha, the half-brother of Subh-i-Azal. When he made inquiries of the Bahais they either professed total ignorance of Subh-i-Azal, or made derogatory remarks about him.
A fortunate discovery made by Professor Browne in 1892 threw light on the problem. In the Bibliotheque Nationale in Paris he found a copy of the lost history written by Mirza Jani, entitled the Nuqtatul Kaf!' This manuscript was one of the Babi books brought back from Iran by the Comte de Gobineau and sold at auction after his death. Browne eagerly compared this book with the New History, and discovered that while the New History embodied a great deal of what Mirza Jani had written in his history, a considerable amount of the material in the older history had been either changed or omitted by the authors of the New History. For example, while Mirza Jani gave a full account of the appointment of Subh-i-Azal by the Bab as his successor, and a detailed explanation of the exalted position which he occupied, one of equality with the Bab, the author of the New History omitted all this, and portrayed Baha as the greater person. (Ref: The New History of the Bab, pages 374-382, Nuqtatul Kaf, Introduction in English, pages XXXVI, XXXVII)
Hence, when Browne published his translation of the New History in 1893, he included in it as an Appendix the most important passages of the Nuqtatul-Kaf which had been omitted or altered in the New History. (Ref: The New History of the Bab, translated by E. G. Browne, Cambridge, 1893)

Why was this done?

"The earliest, fullest and most interesting history of the Bab and his immediate disciples....was almost completely suppressed," wrote Browne, "because it reflected the opinion which prevailed immediately after the Bab's martyrdom that his successor was Mirza Yahya Subh-i-Azal, and thus came into conflict with the Bahai contention which arose ten or fifteen year later, and a recension of it was prepared (known as 'the New History!) in which all references to Subh-i-Azal were eliminated or altered, and other features regarded as undesirable were suppressed or modified." (Ref: The New History of the Bab, pages 327-396)
Mirza Jani was uniquely fitted to be the historian of the Babi movement. He was a merchant in the town of Kashan, and once entertained the Bab for two days in his home.

Mirza Yahya Subh-i-Azal

He traveled extensively with Mirza Yahya Subh-i-Azal and his brother Mirza Husayn Ali Bahaullah. He knew intimately all the early Babi leaders. He was respected as a man of integrity, and he proved his devotion to the Babi Cause by dying for his faith in Teheran in 1852. In 1910 Browne published in full the Persian text of Mirza Jani's history, with most valuable introductions in both Persian and English.
The New History which was translated and published by Browne was never published by the Bahais. It was soon suppressed, and very few Persian copies are now in existence. In its place yet another history was prepared in 1886 by the Bahai leaders, entitled A Traveller's Narrative. The name of the author was not attached to the book, but it was later established that he was no other than Abbas Effendi, the eldest son of Bahaullah. Hence this may be considered an official Bahai history of the movement. A copy was given to Browne by the author when he visited Baha in Acre (Akka) in 1890, after having visited Subh-i-Azal in Cyprus. Of this book Browne writes: "The Traveller's Narrative....represents a further development of the tendency, to which I have already alluded, to glorify Bahaullah and his Neo-Babi doctrine at the expense of the Bab and the primitive Babi theology. In the New History it is still the Bab and his apostles, and the early martyrs of the cause, whose words and deeds form the subject matter of the work. In the Traveller's Narrative this is no longer the case; it is Bahaullah who is the hero....while the Bab has been reduced from his high station of 'Point'....to that of a mere precursor and harbinger of a more perfect dispensation." (Ref: New History, Introduction. page XXXI)
The Persian text of this book, as well as the English translation with some 320 pages of Introduction and Notes, was published by Browne in 1891, and these volumes are indeed a mine of information. In his Introduction Browne calls attention to the following peculiarities of the Traveller's Narrative:
1) The secondary importance accorded to the Bab and his early followers. The sufferings of the first disciples are passed over lightly, and the deaths of the Seven Martyrs and the massacre of 1852 are largely unnoticed.
2) The belittling of Subh-i-Azal, who is depicted as a person of no consequence. "No opportunity is lost of disparaging bath his courage and his judgment."
3) Extraordinary temperateness toward the Shah of Iran, and deprecation of the opposition of the early Babis to the government of Iran. (Ref: A Traveller's Narrative, Int. pp. XLV-XLVI)
We must now consider in somewhat further detail how Mirza Jani's history was treated by the compiler of the New History.
1) First he entirely suppressed the original Introduction and substituted one of his own of a much less metaphysical and more rationalistic character (pp. 1-30 of my translation of the New History).
2) Secondly, he entirely suppressed the original conclusion, dealing with the history of Subh-i-Azal and the events immediately succeeding the Bab's death, and substituted a quite different conclusion on his own.
3) Thirdly he suppressed all mention of Subh-i-Azal, whose name only occurs once in a sentence clearly interpolated in the British Museum manuscript. of the New History.
4) Fourthly he toned down or suppressed incidents and expressions not in accordance with later Bahai sentiment or calculated to create an unfavorable impression on the general reader.

Nasiru'd-Din Shah

Bahaullah strove to make peace with the Persian Government by representing himself and his followers as loyal subjects of Nasiru'd-Din Shah, the arch persecutor of the Bab and his disciples; told his followers that they should prefer to be killed rather than to kill, that they should "consort with those of all creeds with spirituality and fragrance", and that all men "were fruits of one tree and leaves of one branch". The original Babis, on the other hand, were more like the old Covenanters: they might consider themselves as "meek", but they fully intended to inherit the earth; they held those who rejected the Bab as unclean and worthy of death; and they held the Qajar Shahs of Persia in detestation which they were at no pains to hide. Hence considerable modifications had to be made in Mirza Jani's phraseology in order to bring it into harmony with Bahai ideas as to what should have been the demeanor and phraseology of their predecessors. (Ref: Nuqtatul Kaf, English Introduction)
Another example of how history is altered is when The New History omits certain passages of Nuqtatul Kaf, notably that in which the Bab asks his fellow-prisoners to kill him, and the account of the disposal of his remains by Subh-i-Azal. (Ref: Nuqtatul Kaf, English Introduction)
Unfortunately, it is the Traveller's Narrative, in which the history and doctrines as recorded by the Bab in his extant writings and also by Mirza Jani and Gobineau have been radically revised to conform to the later Bahai pronouncements, that has been followed as authentic history by the authors of many of the more recent books and articles which have professed to tell the true story of the rise of the Bahai Faith. Thus, by neglecting intentionally or through ignorance the primary sources, they have to a considerable extent misrepresented the true history of the movement. As Browne wrote in 1910, ".... the more the Bahai doctrine spreads, especially outside of Persia, and most of all in Europe and America, the more the true history of the original Babi Movement is obscured and distorted." (Ref: Nuqtatul Kaf, English Introduction, page XXXV)
The Bahais must answer why this was done. For an objective student of history, the answer is obvious.
I cannot but help raise a point - within a period of 200 years, the history of the Bab was altered - by the Bahais. Yet they expect that each and every tradition and date in Islam be cent-per-cent accurate. They must first look within themselves first and solve the questions raised by E G Browne.

Factionalism by Colonialists

Old Russian embassy

There are indisputable reasons and witnesses evidencing that the covert and overt hands of colonialism were and are involved at least in continuation of Babism and particularly Bahaism if not in the genesis of these sects. The application and efficiency of Shiite religion after the confrontation of theologians with the Reuter Contract and especially after the "Regie" event which led to the famous Tobacco Movement and triumph of the people and theologians, intrigued the attention of the colonialist powers who put the hiring of spies and different elements atop their attempts in order to take advantage of this issue toward achievement of their goals. At this time the claims by Bab and Baha drew the attention of the foreign politicians toward safeguarding the life of these sects as a potential seed that can pose a serious danger against Shiites, theologians and the system which safeguarded and propagated Shiite religion. That is why supporting and provoking these pretenders were put in the agenda of the colonialist states. In return the Bahai and Azali leaders doubled their treacherous services to the Russian and British embassies so that under the patronage of the foreigners' policies they could implement the plots and conspiracies which would make their businesses brisk on the one hand and draw satisfaction of the foreign actors and policy makers on the other.

Old British embassy

Therefore, the global arrogance once finding out that the Shiite religion and the culture of awaiting a savior and Mahdaviat are the main obstacles against their hegemony on Iran, they took advantage of the ignorance and negligence of the people and other suitable grounds to create misleading sects thus trying to undermine the genuine Shiite culture.

Critical Analysis of Some Bahais Slogans


Dr. Mohammad Ali Khonji is a well-known researcher, writer, translator, journalist, theorist and political activist of the contemporary Iran. He has criticized Bahais opinions in various fields. In his point of view the Bahai opinions concerning nation and state are "very underdeveloped" and old which do not believe in any right for nation but considers only "the kings" as the origin of power and eligible for ruling. Khonji explains that the principle of non-interference in politics which is suggested by Bahais has a special meaning, since they allow interference in certain politics. Their non-interference in the Constitutionalist Revolution favored the dictatorship of the Ghajarid Court.

Picture : Nasir-idin shah ( former Ghajarid king of Iran )

As for the issue of general peace too, they do not attach any value to the nations which are the only true supporters of peace.

Grand Beituladl (universal house of justice) of Bahasim, Legitimacy Deadlock

The administrative organization of Bahais, called by Shoghi Afandi as "administrative order of Amrollah" ( The Guardian )is run under the administrative and clerical center of Bahais called "Grand Divine Beituladl" (universal house of justice) which is located in Haifa (in occupied Palestine). Abbas Afandi (Abdolbaha), the second leader of Bahais founded the leadership and administrative organization of the Bahais on two pillars of "Vali Amr" ( The Guardian )and "Beituladl" in Alvah Vasaya (scripts of advice), which is known as the chapter and covenant of the Bahai society, defined the competency of each of them and urged the members of the organization, Beituladl, servants of Amrollah and all Bahai followers to obey the orders of the Vali Amrollah ( The Guardian ). The term "Beituladl" ( UHJ ) was first used by Hosseinali Baha ( bahaullah ) in the book "Agdas". According to the constitution of "Beituladl" its members are elected every five years in the presence of the representatives of the national forums in each country during their gathering within the "Assembly of the International Bahai Council" through the majority of votes. Structurally "Beituladl" has extensive organizational units which cover all individual and social domains of Bahais in the world. In fact the structure of "Beituladl" is similar to a comprehensive party whose members are obliged to abide by its ruling principles in all cases, and each member is active in one or more organizational units of the party. At the order of the leaders of Bahais, the Bahai society shall be ruled by the Velayate Amr ( The Guardianship ) (Elaboration Organization) and "Beituladl" is the Canon Organization. According to the writings of the Bahai leaders systematization, internal solidarity as well as provision for expediencies of the Bahai society would be achieved in light of agreement, continuity and continuous cooperation of Vali Amr institution and "Beituladl" ( UHJ ) organization. Whereas "Beituladl"( UHJ ) can in no way replace Vali Amr organization the absence of Vali Amr organization has created increasing crisis for the Bahai organization causing it to face with a insolvable enigma. Consequently, a large group of the followers have separated from the Bahai organization and many questions have been raised to "Beituladl" organization, forcing the organization to make nonsense and contradictory statements.

Imam Khomeini and Artifices of Imperialism

The Babi and Bahai sect from the early moment of its genesis had faced with opposition and negative stance of the religious ulema ( http://en.wikipedia.org/wiki/Ulema ) . To cite an example Grand Ayatollah Boroujerdi was sensitive toward this sect.


Grand Ayatollah Boroujerdi

Although he rarely asked something from Mohammad Reza Shah (king of kings ) , he asked him to be serious against this sect. Imam Khomeini too, as a religious leader with a political position did not see the Bahais merely as an astray sect in that circumstances but considered it as an organization which despite claiming to be non-political, was very political and therefore sought power to materialize their objectives, while from the very beginning the sect had been a tool of colonialist political powers toward undermining the beliefs and disrupting the national identity. The ties between the US policies and Zionism and the ties of the Bahais with these two as well as their objectives for domination over Iran and the mechanisms they had chosen clarify the secret and advantage of Imam Khomeini's sensitivity toward the Bahaism and the importance and difference of his positions. Therefore, in the opinion of Imam Khomeini, as a person which in addition to being a religious leader had hoisted the flag of fighting colonialism and defending the independence of the country, Bahaism was a tool in the hand of the modern colonialism, weapon of the enemies of the country and a threat to the independence of Iran.

Iran location map

The course of events and objective realities of the history of Iran from 1961 onward confirms the correctness of the knowledge and discernment of Imam. After the victory of the Islamic Revolution Imam Khomeini reiterated that Bahais are the elements of foreigners and in view of the US supports for this sect, described them as spies, stating that "This ….. is not a religion, this is a party. A party which was formerly supported by Britain and now America is supporting it. They are spies too."

Spoor of Blasphemy and Dependence in "Hoveida" Race

Connection of Abbas Hoveida with Bahai organization is evident and we know that his presence at the top of the government paved the way for the "mass" rush of Bahais to the key posts of in Iran, therefore, members of a sect who were hated by the Iranian nation since its genesis took control of the sensitive political, military, security, economic and cultural posts with the agreement of the Pahlavi Court and support of the United States, and in the words of General Hossein Fardoust, the top intelligence official of the Pahlavi regime, Bahais completed their work at the time of Hoveida and they easily occupied the top posts of the country.

General Hossein Fardoust

It is noteworthy that during the second half of Mohammad Reza's rule when domination of the United States over the Islamic Shiite Iran had prepared the ground for the extensive political, economic, military, cultural and propagation vibrancy and flaunt, the corrupt and dependent government of Iran was presided by such a person.

Bahaism and Israel; Old and Tightening Tie

One of the very important chapters in the political record of Bahaism is the sincere relations and close cooperation of the leaders of the sect with Zionists in general and the occupier regime of Ghods in particular. History bears witness that the relations between the Bahai leaders with Zionism has a record much longer than the life of the "Israeli regime". Ben Zoy (a Zionist activist and later the president of Israel) has confessed to his meeting (along with his wife) with Abbas Afandi in the Behji Palace (in Akka) and put the date of the meeting between 1909-1910, some forty years before the establishment of Israel (1948) which shows the strategic depth of the relations between Bahai heads and Zionists. Historical evidences also show the relations between Abbas Afandi with members of the Rochild Family who were the main organizers and investors of the plot for settlement of Jews in Palestine.

picture : Rothschilds Family "Five brothers, Five arrows"

So, why do Zionists support Bahaism to such an extent? Did the "selfish and merchant" Zionists sacrifice themselves for this sect just for nothing! and without any expectation? The reality is that Bahais serve Zionists and their sprout, Israel, with all their potentials in return for their supports and in addition to collecting financial aid and sending for this regime they smuggle and illegally import Israeli goods into Iran thus trying to flourish the dying economy of the regime. It is surprising that in their sites and media and against this question (or protest) concerning the relations of the sect with Israel , the Bahais impudently claim that there is no relation between the sect and the Zionists and occupiers of Palestine and the centrality of the Beitul Adl in Israel is totally accidental! and it has nothing to do with the common interests of the two parties!. Indeed when Bahaism tie its fate to that of Zionism in this way, it cannot claim that the setting up of the headquarter of this sect in Israel is simply due to the existence of the graves of the leaders of the sect in the occupied Palestine, and for this reason Israel has turned into the Qibla of Bahais.

Bahaism in the Eye of the Iranian Researchers

Bahaism in the Eye of the Iranian Researchers


Iranian historians and researchers have expressed two different views concerning the ties between Bab and the early Babism to the colonialist centers. A group of them relying on a group of historical evidences and witnesses which cannot be ignored easily, has introduced and involved colonialist powers in the genesis and establishment of the original Babist movement, and the other group considers Babism to be a spontaneous movement fundamentally and believes that the arrogant powers involved in this movement after its genesis and expansion. However, typically these historians and researchers are almost unanimous about involvement of colonialist states in creation of Bahaism (or at least its consolidation and progress), and even those who termed "Babism" as a so-called popular and revolutionary movement have made it clear that "Bahaism" basically had a colonialist root. Dr. Mohammad Javad Sheikholeslami remarking on the support by the British ambassador for them said during the recent century the Babists and Bahais have always followed the British political policy in the east and the praise of the British ambassador for them is quite natural.

picture : Ahmad Kasravi : Author , historian

Ahmad Kasravi, too, believed the Bahai leadership was tied and bound to Tsar Colonialism at the beginning, whereas they joined the British Empire in the following ages (particularly late in the World War I). Esmaeil Raeen in a similar comment believed that during the developments and fractions which took place after the murder of Ali Mohammad Bab among his followers and supporters, the Bahais emerged as the portion of the Tsar Russia and the Azalis particularly after domination of Britain over Cyprus (and seizing it from the Ottomans) emerged as the portion of London.

Dr. Fereidoun Adamiyat : historian

Dr. Fereidoun Adamiyat has a highly negative outlook particularly toward Bahais. In his opinion the two Bahai and Azali creeds, derived from Babism are two "political religions" which have been connected to the Russian and British colonialism in the history and supported by them. The view of Mohammad Reza Fashahi about the Bahai sect is basically too negative.

picture : Ehsan Tabari : Author

Meanwhile, Ehsan Tabari does not have a positive interpretation of the opposition of Hosseinali Baha to "national and religious prejudices", which is a pride by Bahais , and believes that this teaching causes closure of any uprising and war and deviation of nations from their social-political struggles. Briefly, researchers with different intellectual and political tendencies have reached a consensus about such common viewpoints.

Battle Of Baha'is

Battle Of Baha'is

Like any other Faith where division amongst their followers is natural, Bahai Faith is no exception to it. How much the Bahai leaders may claim that there is no division amongst Bahais the fact is that Baha’i Faith does have different denominations all calling them as the TRUE Faith . The fact is that in the small span of 160 years Bahai Faith has seen more divisions than any other religion.


Here is a brief treatise on the history of the division in the Bahai Faith - right from its inception, the Bab, Subhe' Azal, Bahaullah, Abbas Effendi, Shoghi Effendi and finally till the present day Universal House of Justice.

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Bahai Faith divisions : Preference

1 ) People of Bayan or Bayanis

2 ) Essence Of the Baha'i Faith

3 ) Unitarian Baha'is

4 ) Free Baha'is

5 ) Reform Baha'is

6 ) New History Society

7 ) Those who Believe In Continuation Of Guardianship

8 ) Orthodox Baha'is (followers of Joel B. Marangella)

9 ) Bahá'ís Under the Provisions of the Covenant (Jensen group, Missoula, MT)

10 ) Baha'is Loyal to the Guardian (followers of Jacques Soghomonian)

11 ) Tarbiyat Baha'is (followers of Rex King et al)

12 ) Heterodox Bahais