The Baha’i calendar has 19 Months of 19 days each, totalling 361 days in a year + the intercallery days (Ayyam-i-Ha). Only a leap year has 366 days. Obviously Husayn ‘Ali Nuri (Baha) could not count properly because any solar intercalary calculation would make those days Ayyam-i-Dal (i.e. the days to the calulation of the letter dal, ‘d’, letter dal = 4) not Ha (letter ha = 5). Ayyam-i-Ha would technically only occur for the leap years not the normal years. So much for the ‘supreme manifestation of the day’ who could not even count properly!
Thus the so-called Ayyam-i-Ha of Baha’i faith comes only once in 5 years. Rest 4 years have Ayyam-i-Dal. OK !
To Know more, visit :stupidity of nineteen days months in bahai faith
Written by a very depressed Baha’i :
Do you guys not realize that the leaders of the Baha’i Faith, the people sitting on top of the Carmel Mount, don’t know that Baha’i Faith is at a stage, which can see its utter extinction? They know.
What else are they to do? The Bab is gone. Baha’u’llah is gone. Abdul’-Baha is gone. Shoghi Effendi is gone. There is no-one left to lead the Faith. Even Shoghi Effendi didn’t know what to do to preserve the Baha’i Faith, once Abdu’l-Baha passed. Don’t you think he was afraid? Very afraid?
Look at the photographs of the House members… look into their eyes. How sad are they. Their heads are dropped low. They are not prophets. They don’t know what to do. But they are trying…. What else is there for them to do? Baha’i is heading up a very steep hill.
And its running out of gas. The vision of the Bab… can we let it die with Him? What about Baha’u’llah…. just writing His name moves me. I support the House is all they do.. and command you all to follow in my footsteps.
If we splinter off… let our egos start to take over – “hey, I want to run something” will Baha’u’llah disappear forever.
Baha’u’llah will disappear.
Today, I dont believe Baha’u’llah’s was who he claimed to be. As for his purposes I can only judge them by being able to read different opinions from others, which I was unable to read prior to coming on the internet.
I believe many western converts to Baha’ism are ignorant (of the Christian Bible) like I was when I first became a member and are easily tricked into joining this nice so called religion wanting Unity for all.. But even in my ignorance I knew something was drastically wrong.
Here are some views I questioned when still a Baha’i but found no Baha’is willing to discuss it. All I got was a wall of silence in my community.
AN OVERVIEW OF THE BAHA’I FAITH
Baha’u’llah taught that while normal human beings have two natures (physical reality and rational soul), the manifestations of God have a third nature (the spirit and attributes of God reflected in them). The same spirit of God (although not the same as the Holy Spirit in Christianity) is said to have dwelt within each manifestation, which is why Baha’u’llah claimed to be the return of Christ.
If this is so, how could two different manifestations of God live in the same era of history? Not only were Buddha and Confucius contemporaries (both lived between about 550-480 B.C.), but Baha’u’llah was a disciple of the Bab. Did each of these men only have half of this spirit, or are there two different spirits? Baha’is reject both of these options. The Bab said of He whom God will manifest whose coming he foretold, Were He to appear this very moment, I would be the first to adore Him, and the first to bow down before Him. Yet Baha’u’llah was regularly near the Bab, yet the Bab did not recognize Baha’u’llah as this manifestation, and there is no suggestion that he ever bowed down before him.
‘Abdu’l-Baha’ said that the physical universe has neither beginning nor end. Baha’u’llah taught this too, but he also declared that God created all things out of utter nothingness. Obviously both cannot be true. But if the Baha’is hold that the universe has eternally existed, this violates their basic principle that religion cannot contradict science. The second law of thermodynamics says that the universe is running out of usable energy, hence it could not have been here forever or it would have already spent itself. It must have had a beginning in a moment of time, brought into existence by God.
Therefore, the Baha’is are in serious error.
Baha’is also believe in a form of macro evolution, but they do not believe that man evolved from species of animals. ‘Abdu’l-Baha’ said that while man may have existed in the form of animals which changed and progressed to the present state, he was always by nature the human species, distinct from animals. In this attempt to reconcile the pseudo-scientific theory of evolution with the belief in a Creator the Baha’is contradict both the Bible and the widely propagated Darwinian view of evolution. We know that each species of plant and animal has a unique, unchanging DNA code. Therefore a dog cannot give birth to a monkey, and a monkey cannot produce a human being. And the Bible affirms that plants and animals were created according to their kind, with man being created separate and distinct from them, in the image of God (Gen. 1-2).
One of the greatest contradictions within the teachings of Baha’u’llah is the fundamental principle that religious truth is not absolute, but relative. This means that the truth which a manifestation teaches may later be contradicted by another manifestation, yet the teachings of each manifestation were true for his time. Baha’u’llah may have thought that this was a solution to the insurmountable problem of vast differences among the doctrines of the religions of the world, but this concept is self-defeating. The statement religious truth is relative must be a religious truth, since it was uttered by Baha’u’llah who, as a manifestation of God, claimed to be infallible.
If his statement religious truth is relative is absolute, then the statement religious truth is relative cannot be true. If, however, his
statement is relative (i.e. true only some of the time), then his statement is not universally true in all times and in all places, meaning that absolute revelation does indeed exist. Either way, this
doctrine of relative revelation is false.
This revelation by Baha’u’llah by itself condemns him as a false prophet to be avoided by those who seek truth (Deut. 18:22).
EXCERPTS – Ruth White. Abdul Baha’s Questioned Will and Testament.
Download All Documents Deposited by Ruth White at the Library of Congress PDF:
White, Ruth. Abdul Baha’s Questioned Will and Testament. Beverly Hills: White, 1946:
“The scientific indications are that the will of Abdu’l-Baha is not genuine. Also, from the spiritual viewpoint, there are overwhelming indications that it is not genuine, as it contradicts the teachings of both Baha’u’llah and of Abdu’l-Baha. But whether the alleged will of Abdu’l-Baha is authentic or spurious, the results of the administration of Shoghi Effendi and the National Spiritual Assembly of Baha’is stand as an historical indictment against them. They no more represent
the Bahai Religion than the bigots of the dark ages of Christianity” (11-12).
“One of these actions is the trade marking of the name “Baha’i” in 1928. This is the same as if one sect within Christianity had tried to trade mark the name “Christian.” In their application for the trade mark they described themselves as the” “National Spiritual Assembly of Baha’is of the United States and Canada, a common-law corporation, organized and operated under declaration of trust and doing business at . . . ” This trademark was later pronounced invalid by the court when the Assembly instituted two law-suits, during 1941, against two well-known Bahais, to prevent them, or anyone else, from spreading the Bahai teachings except through their organization. Of course the Assembly lost both suits and they were severely reprimanded by Judge Valente, who reminded them of the Bill of Rights, and pointed out that each one has a right to practice his religion unmolested by others.
“The Assembly of Baha’is use the assets that Baha’u’llah and Abdu’l-Baha built up by preaching some of their principles from the platform. But in private, after a person has joined the Assembly, that person is faced with the alternative of complying with the narrow, bigoted edicts of Shoghi Effendi and the Assembly, or of being excommunicated.
“This book is a challenge to them to prove, if they can, not only whether the will of Abdu’l-Baha is genuine, and the authority which they claim to derive from it is legitimate, but also whether their administration of their assumed authority is in the spirit of the teachings of Baha’u’llah and Abdu’l-Baha” (12-13).
“For in the hands of Shoghi Effendi, and The National Spiritual Assembly of the Baha’is of the United States and Canada, the great universal Bahai Cause has been changed into a narrow bigoted sect and many of the tactics of the dark ages have been revived. This is what has happened to the religion that many leading thinkers of the day believe is the remedy for this age” (26).
“Neither [Abdu’l-Baha] nor Baha’u’llah had given the slightest intimation that they intended to appoint an hereditary guardianship. In fact everything that they had said or spoken indicated the opposite intention”.
“I also did a great deal of recollecting of events that had happened during our two visits to the home of Abdu’l-Baha, where I had an opportunity to see him in relation to his family and his “in-laws.” The deductions that I made confirmed what Abdul-Baha had so often said–that the spiritual relationship was the real kinship, and not the physical. For his family, with the exception of his wife and sister, were the average types with a strong bent toward organized religion, whereas Abdu’l-Baha was universal, “super-racial and undogmatic.” The world was his family. His loving care for his universal family was evident throughout his life, but at no time was it more evident than during the first world war and directly after it. He personally supervised vast agricultural projects at Tiberias and Adassieh, and he rationed and distributed the products that he cultivated, thereby saving thousands from starvation” (28-29).
“It is important for those who are interested in the Bahai Religion to free themselves from the idea that the family of Abdu’l-Baha is a “Holy Family.” In fact his family, and “in-laws,” with the exception of his wife and sister, were somewhat materialistic, and viewed the religion more or less as a little family affair with a strong bent toward organization. For years they have indoctrinated, more or less, the pilgrims who visited the home of Abdul-Baha, myself included, with this conception of religion. This partly nullified the great universal teachings. The result was that when Abdul-Baha passed from this world in November, 1921, some of his family, who had laid the ground-work for organization through these pilgrims while he was alive, hastened to establish it more firmly when he died. All this resulted in making the Bahai Movement, under the dictatorship of Shoghi Effendi, an organization which for narrowness and bigotry has no parallel in history except in the dark ages” (31).
Read the rest of this entry »
Baha’is are in such deep denial that they even deny the words of their own prophet:
The Will of the divine Testator is this: It is incumbent upon the Aghsan, the Afnan and My Kindred to turn, one and all, their faces towards the Most Mighty Branch. Consider that which We have revealed in Our Most Holy Book: ‘When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath purposed, Who hath branched from this Ancient Root.’ The object of this sacred verse is none other except the Most Mighty Branch [Abdu’l-Bahá]. Thus have We graciously revealed unto you Our potent Will, and I am verily the Gracious, the All-Powerful. Verily God hath ordained the station of the Greater Branch [Muhammad Ali] to be beneath
that of the Most Great Branch [Abdu’l-Bahá]. He is in truth the Ordainer, the All-Wise. We have chosen ‘the Greater’ after ‘the Most Great’, as decreed by Him Who is the All-Knowing, the All-Informed.
(Baha’u’llah, Tablets of Baha’u’llah, p. 221)
These words of Baha’u’llah himself state that: “We have chosen “the Greater’ ( his son Muhammad Ali) after: ‘the Most Great’ ( his son Abdu’l-Baha’). Only those in deep denial, in retreat from reality itself would deny that according to Baha’u’llah’s own words, words taken to be the actual word of god himself, Muhammad Ali was to be the rightful successor after Abdu’l-Baha’. Only those in dire retreat from reality could deny that Azal was the Bab’s rightful successor either.
It’s all there in black and white.
It is sadder than it is funny to see how people can distort reality to fit their own delusions.
The guardianship was an innovation of Abdu’l-Baha’s, as well as his wife. An innovation intended to keep temporal and wordly control of the Baha’i faith and associated monies and properties under direct control of their side of Baha’u’llah’s extended family.
Baha’u’llah never came up with the concept of the guardianship and in his W&T gave Abdu’l-Baha first, then Muhammad Ali next, control over the covenant.
That money and property interfered with Baha’u’llah’s plans as laid out in his own W&T is a testament to human nature, to the human proclivity to become possessive of such worldy luxuries as the mansion of Bahji.
That Shoghi ended up estranging his entire fanily, his own parents included, all for petty reason: such as a person’s refusal to quit a job, a person taking a trip to America without getting Shoghi’s priorapproval, a person arranging a marriage which Shoghi disaproved of, and the declaration of all other family members who justly refused to disassociate with their unjustly excommunicated fellow family members, shows just how dysfunctional the Baha’i faith and the guardian were at that time. Dysfunctional, psychologically, emotionally as well as spiritually.
This dysfunction continues till this day with clear contradictions in Baha’i teachings being taken as a matter of course.
Abbas Effendi, who adopted the name Abdu’l-Baha (“Slave of Baha”), was the eldest son of Baha’u’llah. His father’s will specified that Abdu’l-Baha was to be his successor. However, the will also explicitly states that anyone who claims to be the next Manifestation within the next thousands years is a liar.
This put Abdu’l-Baha in the position of being an infallible representative but without the same kind of divine authority held by his father. He also came into conflict with his younger half-brother Mirza Mohammed Ali, whom Baha’u’llah had named his successor after Abdu’l-Baha.
Center of The Covenant:
Abdu’l-Baha took the title “Center of the Covenant,” implying that he was link between God and humanity. This was a position many Baha’is felt could only be filled by a Manifestation of God, of which Abdu’l-Baha could not be. Abdu’l-Baha also claimed that only he had the right to interpret his father’s writings, and that his interpretations were infallible.
While he did not explicitly claim it, many loyal Baha’is came to view Abdu’l-Baha as an extension of his father, so while he was not a Manifestation of God in his own right he was still generally viewed as a divine being (as all Manifestations are).
Split Between Brothers:
Ali took the lead among objectors to Abdu’l-Baha’s claims of authority. Many other family members and old and trusted friends of Baha’u’llah also voiced dissent. Abdu’l-Baha’s response was to excommunicate them and label them “Violators of the Covenant.”
In 1901, the strife between the two feuding sides became so intense that the Ottoman Empire confined the Baha’is once more to Akka, revoking the freedom to travel that they had experienced for many previous years. This continued until 1908, when all political prisoners – of which the Baha’is were included – were freed as part of the Turkish Revolution.
Unlike his predecessors, Abdu’l-Baha traveled extensively, including Egypt, Great Britain, France, Germany, Hungary and the United States. These travels were missionary in purpose, exposing greater numbers of people to Baha’i teachings as well as setting an example for them of how Baha’is are expected to conduct themselves.
In 1912, Abdu’l-Baha was present for the dedication of the Baha’i temple in Chicago, one of only seven Baha’i temples in the entire world. The temple would not be finished for more than forty years.
Shaping the Baha’i Faith:
Abdu’l-Baha’s writings have remained very influential within the Baha’i Faith to the present day. His list of the ten principles of Baha’u’llah is still commonly repeated today as the central goals of the Baha’i Faith despite the fact that several of the principles do not appear in Baha’u’llah’s writings at all.
Death and Burial:
Abdu’l-Baha was accorded Muslim funeral services by local clergy. Abdu’l-Baha, along with many other Baha’i, regularly attended Islamic mosques for prayers, so this was not out of the ordinary. The body was then interred within the tomb of the Bab, which he had helped create.
Abdu’l-Baha’s will effectively cut Ali from the Baha’i succession, contrary to the explicit decree of Baha’u’llah. Instead, he established the position of Guardian, and the first was to be his grandson Shoghi Effendi.
The following information was published in United States Baha’i News No. 172, (page 17), December 1944, with respect to an amendment that the National Spiritual Assembly of the United States and Canada had made to the By-Laws of their Declaration of Trust, based on directions that had been received from Shoghi Effendi during the previous year:
Their statement follows:
“In the first place, the constitution and by-laws of a National Spiritual Assembly are, as far as possible, uniform and identical with those of every other National Assembly, thus laying the administrative basis of the Baha’i electoral bodies which later are to elect the members of the Universal House of Justice, and give every Baha’i community in the entire world the same organic law. Thus, the American National Assembly does not, of its own volition, initiate amendments, since to do so by independent action, would create differences between the various national constitutions, but takes such action only when the Guardian himself has sent directions which require amendments, as in the present case. . . . .
Article II. The Baha’is of the United States and Canada, for whose benefit this Trust is maintained [Canada would establish its own NSA later], shall consist of all persons resident. . . . who are accepted by the National Spiritual Assembly as fulfilling the requirements of membership in the Baha’i Community under the following qualifications set forth by the Guardian of the Faith:
“(a) Full recognition of the stations of the Bab as Forerunner, of Baha’u’llah as Author and of ‘Abdu’l-Baha as True Exemplar of the Baha’i religion, unreserved acceptance of, and submission to whatsoever has been revealed by their Pen; loyal and steadfast adherence to every clause of ‘Abdu’l-Baha’s sacred Will; and close association with the spirit as well as the form of Baha’i Administration throughout the world. . .”
It may be noted from the qualifications enumerated by Shoghi Effendi above that the believer must maintain “steadfast adherence to every clause of ‘Abdu’l-Baha’s sacred Will.” Shoghi Effendi has explained in his spiritual testament: “The Dispensation of Baha’u’llah” that this Will should be considered not only as the Will of ‘Abdu’l-Baha but, as well, an expression of the Will of Baha’u’llah, and, as such, actually “their Will and Testament” — “the Heir of both the Originator and the Interpreter of the Law of God” — and in consequence thereof, “the Child of the Covenant.”
Moreover, Shoghi Effendi has emphasized that “the Will and Testament of ‘Abdu’l-Baha, which together with the Kitab-i-Aqdas, constitutes the chief depository wherein are enshrined those priceless elements of that Divine Civilization, the establishment of which is the primary mission of the Baha’i Faith . . . are not only complementary, but . . . mutually confirm one another, and are inseparable parts of one complete unit” and therefore the Will and Testament of ‘Abdu’l-Baha is clearly nothing less than a part of the explicit Holy Text, all of whose provisions have been promised to endure and remain in effect for at least a full thousand years.
Shoghi Effendi, as quoted above, has stipulated that one of the essential requirements that must be fulfilled to be accepted as a Baha’i is: “Steadfast adherence to every clause of ‘Abdu’l-Baha’s sacred Will.”
This Will calls for an unbroken line of Guardians of the Cause of God as long as the Dispensation of Baha’u’llah’s endures, each of whom, following the appointment of the first Guardian, Shoghi Effendi, by ‘Abdu’l-Baha, inherits the Guardianship solely through an appointment made by his predecessor “in his own life-time.” (i.e., not by testamentary document)
This Will states that “The mighty stronghold shall remain impregnable and safe through obedience to him who is the guardian of the Cause of God.” and enjoins all “to show their obedience, submissiveness and subordination unto the guardian of the Cause of God, to turn unto him and be lowly before him.”
Moreover, this Will stipulates that the Guardian of the Cause of God presides as “the sacred head and the distinguished member for life” of the Universal House of Justice and provides him with the sole authority to appoint Hands of the Cause.
In the light of the foregoing, it is crystal clear that those individuals who identify themselves as Baha’is but belong to an organization that does not have a living Guardian of the Cause of God as the Head of the Faith — “The Center of the Cause” — and the “sacred head” of its Universal House of Justice, as stipulated under the provisions of the Will and Testament of ‘Abdu’l-Baha, are seriously deluded and, however blindly, are blatantly misrepresenting themselves as Baha’is, who, undeniably, at best, are no more than pseudo Baha’is.
For more information visit: http://bahai-guardian.com
Joel Bray Marangella
Guardian of the Baha’i Faith