Falsehood and Revisions in Baha’ism !!


Here is a few info:

“Perhaps the most important change in Baha’u’llah and the New Era was made on page 212 of the 1923 edition. Recorded as a Baha’i prophecy (59) concerning the “Coming of the Kingdom of God,” Esselmont cited Abdu’l-Baha’s interpretation of the last two verses of the Book of Daniel from the Bible. He stated that the 1335 days spoken of by Daniel represented 1335 solar years from Muhammad’s flight to Medina in 622 A.D., which would equal 1957 A.D.. When asked “‘What shall we see at the end of the 1335 days?’,” Abdu’l-Baha’s reply was:”‘Universal Peace will be firmly established, a Universal language promoted. Misunderstandings will pass away. The Baha’i Cause will be promulgated in all parts and the oneness of mankind established. It will be most glorious!'” (60)

In editions published after his death, Esselmont’s words have been changed to say that Abdu’l-Baha “reckoned the fulfillment of Daniel’s prophecy from the date of the beginning of the Muhammadan era ” (61) and one of Abdu’l-Baha’s Tablets is quoted on the same subject in which he writes, “‘For according to this calculation a century will have elapsed from the dawn of the Sun of Truth….'” Esselmont appears to conclude that Abdu’l-Baha was referring to the year 1963 and the one hundredth anniversary of Baha’u’llah’s public claim to be a Manifestation of God. (62) These words, however, were never written by the author, but were added posthumously. And, it should be noted that the phrase “‘the dawn of the Sun of Truth'” is not a reference to a particular year, in this case 1863, but to a period of years when the Bab and his followers were preparing the way for the Manifestation of Baha’u’llah.

Hence, they are commonly referred to as the “Dawn-Breakers.” (63) Further, in another quotation which originally appeared on the same page, but was also removed from later editions, Abdu’l-Baha plainly stated, “‘ This is the Century of the Sun of Truth. This is the Century of the establishment of the Kingdom of God upon the earth.'” (64) Esselmont recorded Abdu’l-Baha as declaring explicitly that the prophecy was to be computed from the Hijra or 622 A.D. and that specific conditions would exist in the world upon it’s fulfillment in 1957. When it became apparent that this Baha’i prophecy would not be fulfilled, it was replaced with the ambiguous material which has remained in the text to the present. This is evident from the fact that, although Esselmont’s other eyewitness accounts were removed in the 1937 revision, the
record of Abdu’l-Baha’s prophecy was left intact by the American National Spiritual Assembly and Shoghi Effendi. It was not changed until after 1957. (65)

Also, Abdu’l-Baha’s conviction that all of these events would take place in this century have been expressed in other writings and it is evident that Shoghi Effendi shared his optimism as well. (66)”

“The tables below represent a survey of some of the major changes made in selected books, between their original publication and later editions, which were written by Baha’i authors during the 20th century. A major change is considered to be a revision which reflects a change in Western Baha’i doctrine, practice or attitude toward a particular subject since the early 1900’s. It should be noted however, that there have been literally hundreds of changes made in the few books examined to date.

Baha’u’llah and the New Era by John E. Esselmont

Edition and Page Number

1923 / 1980

8 / xiv
Esselmont expressed his gratitude to the Baha’i historian, Avarih, who later left the faith and was declared a Covenant-breaker. This reference was completely removed.

13 / 14
“Miracles” were discussed which were intended to show how civilization has advanced since the nineteenth century. Some of these “miracles” have reversed and worsened since 1923. They have been edited from the text.

22 / 13
The apostate Avarih was quoted, but his name has been replaced by “a historian.”

28 / 20
In the original, Esselmont’s remarks seem to indicate that the Bab was merely a forerunner to Baha’u’llah, a view which was quite common at the beginning of this century. Later editions reflect the current notion of the Bab and Baha’u’llah being the “Co-founders of their Faith.”

34 / 26
Avarih’s material was dropped completely.

39 / 33
A quote of Avarih is left in the text, but his name was removed.

55-6 / 53-4
Avarih provided a lengthy description of the marriage of Abdu’l-Baha, which remains in later editions with Avarih’s name removed.

67-9 / 67-9
This is a very important change. Esselmont spoke of the unique station of Abdu’l-Baha and stated that “whatever Abdu’l-Baha says or does is to be accepted as of equal authority with the direct utterance of the Manifestation.” Further, he quoted Abdu’l-Baha to the effect that the Bab was “the ‘Promised Christ.'” Two pages have been completely reworked. The institution of the Guardianship was introduced and the views which Esselmont originally expressed are referred to as “naive enthusiasm.”

118 / 130
Baha’u’llah provided that Abdu’l-Baha would be the sole interpreter of his writings and after him the International House of Justice, but this has been changed to “the authorized interpreter.” The institution of the Guardianship was added in the 1937 edition (pg. 160) and it was clearly stated that there would be “successive Guardians.” However, this section was changed again in the 1970 revision and refers only to Shoghi Effendi as the Guardian, with no mention of succession.

123-4 / 135-7
Esselmont was present when Abdu’l-Baha specifically advocated a form of constitutional monarchy under the heading “True Civilization.” This quotation has been dropped and replaced with two pages of general material which merely says that there will be different types of government under the Lesser Peace and the Most Great Peace.

146 / 165-6
Emphasis on the use of Esperanto as the universal language is played down in later editions.

157-8 / 179-9
A detailed two page account of Spiritual Assemblies in Persia by Jinab-i-Assad’llah Fadil Mazindarani has been replaced by an updated description of functions.

161 / 186
Nineteen Day Feast was added.

190 / 218
The establishment of the League of Nations and reduction in armaments were cited as “advances in fulfillment” of prophecies of world peace.This statement has been removed.

203-4 / 235-7
Esselmont claimed that Baha’u’llah’s words have a “creative power” and he cited a number of specific advances as proof. He claimed that world temperance was advancing, military dictatorships had fallen and will not be revived, democracy was spreading, Esparanto was gaining worldwide acceptance as a universal language, and the “emancipation of the workers” was “steady and irresistible.” This has been rewritten in a more general fashion.

209-10 / 244-7
Under the heading of “Social Troubles After the War,” Esselmont gave an eyewitness account of some specific predictions by Abdu’l-Baha, which did not take place. This section has been replaced by nearly three pages of general information summing up Baha’u’llah’s proclamation.
211-12 / 249-50
Abdu’l-Baha was quoted, asserting that the Kingdom of God would be established in this century along with world peace and a universal language, specifically by 1957. This section has been replaced with material by Abdu’l-Baha which speaks generally of the effect of the Baha’i Faith on the world. It has been made to appear as if Esselmont was referring to the progress of the movement at the one hundredth anniversary of Baha’u’llah’s declaration, or 1963. It is important to note that this change was not made in the major revision in 1937, but in the 1970 revision, after the events predicted did not take place.

215-6 / 253-4
Avarih’s estimates of the number of Baha’is worldwide have been replaced. It is interesting to note that it was the issue of dishonesty in the Baha’i administration over the numerical success of the movement, which Avarih cited as his reason for leaving the faith.

228-9 / 287
Esselmont supplied a bibliography for further study which included books from a variety of authors, including Edward G. Browne. In the 1937 edition it was removed completely, but a new list of references is included at the end of later editions. Although, Browne’s material remains in the text, his work is missing from the latest bibliography.

All Things Made New by John Ferraby

Edition and Page Number

1957 / 1987

5 / 7
Ferraby dedicated his book to “The First Guardian of the Baha’i Faith.” In the later edition, Ferraby’s dedication is to “The Guardian.” This is the first of many changes concerning the perpetuity and indispensable nature of the Guardianship.

27-8 / 27-8
Ferraby originally stated that the Guardianship was to be perpetual, but this section has been reworked, explaining that another Guardian could not be appointed since none were qualified. All references to the duties of the Guardian were in the present tense, but have been changed to the past tense, indicating that the Guardianship has ceased.

64 / 67
Islam was said to be declining in influence and power in the world and that this trend will continue. Because of events in the Middle East during the past two decades, this section has been rewritten, shifting the emphasis to a decline in Islam’s spirituality and reputation in the world.

246-7 / 252-3
In the original edition, Ferraby quoted the Will of Abdu’l-Baha and demonstrated that the Cause would continue to have a visible Centre through the institution of successive Guardians. He referred to this as “a Covenant so mighty that mankind has never seen its like.”
However, this section has been completely rewritten, stating that the Will only provided for the “possibility” for a succession of Guardians and that the writings nowhere “promise or guarantee” that the institution would continue. The Universal House of Justice is now presented as the “visible centre.”

250-5 / 256-61
 The Will of Abdu’l-Baha and the Covenant were discussed. References to the Guardian have been replaced or amended with “the Universal House of Justice.”

256-62 / 262-72
This section has undergone major revision with the addition of hundreds of words. References to the Guardianship have been changed to the past tense or have been replaced with “the Universal House of Justice.”

272-4 / 288-90
Ferraby extolled the virtues of the Baha’i Administrative Order and cited evidences of its superiority over concepts of authority in Christianity and Islam. Because of the unexpected death of Shoghi Effendi, this information was modified to a great extent, with the notion of the hereditary Guardianship being played down.

279 / 295
Baha’i burial customs were discussed and Ferraby’s statement that “Cremation is forbidden, because the too sudden disintegration of the body may harm the departed soul” has been replaced with a statement by Abdu’l-Baha.

308-12 / 326-31
A number of books have been dropped from Ferraby’s bibliography, including those written by Edward G. Browne. References to Browne’s works still appear in the text of later editions, but the notes refer the reader to books by other Baha’i authors who also quote Browne. Two of the Baha’i books referred to also contain material which is critical of Browne, so these revisions were apparently made to divert the reader from the primary sources, which contain material that is at variance with orthodox versions of the history of the movement.

Christ and Baha’u’llah by George Townshend

Edition and Page Number

1957 / 1985

79 / 79
Townshend originally referred to Shoghi Effendi as the “first and present Guardian,” but this phrase has been dropped.

98-9 / 98-9
Townshend discussed the Will and Testament of Abdu’l-Baha and the provision for a succession of Guardians. The succession principle has been dropped and Shoghi Effendi is no longer spoken of as “the first Guardian.”

100-1 / 100-1
This section dealt with “the lineage of succeeding Guardians,” but it has been changed so it appears that Townshend is writing about “divinely guided institutions” in general.

Selected Writings of Shoghi Effendi by Shoghi Effendi

Edition and Page Number

1942 / 1975

3 – 5 / vii
The original edition began with nearly three pages of excerpts from Abdu’l-Baha’s Will and Testament, in which he commanded his followers to “turn unto Shoghi Effendi….” This has been reduced in the 1975 edition to two paragraphs with statements concerning hereditary succession of the Guardianship and the role of the Guardian as the Head of the Universal House of Justice replaced with ellipses.

10 / 4
Two paragraphs have been removed, one of which deals mainly with outdated statistics concerning the growth of the Faith. The other is an assertion by Shoghi Effendi that he was “appointed as First Guardian of the Baha’i Faith and Head of the Universal House of Justice….”

27-8 / 19
A paragraph has been removed which described the Administrative Order as “the framework of the Will [of Abdu’l-Baha] itself, the inviolable stronghold….”

43-5 / 32
Two full pages have been removed, which formed an apologetic for the functions, the centrality, and the absolutely essential position of the Guardianship in Baha’u’llah’s World Order.


HERE is one complete link to an excellent study titled: “An Examination of Suppression and Distortion in 20th-Century Baha’i Literature”
By Vance Salisbury   ——Piety Hill Press ©

Link: http://bahai-library.com/unpubl.articles/suppression.html

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