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1. Are Aggression and Abuse Forbidden?
`Abdu’l-Bahā:
All kinds of aggression and quarreling are prohibited.[1]
Bahā’u’llāh’s sister:
Bahā’u’llāh and his followers ruthlessly murdered many people in Iraq.[2]
[1] “Using the sword has been completely abrogated and invasion has been completely prohibited. Even quarreling with other nations is not permissible,” `Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, chap. 36, p. 272.
[2] See `Izziye Khānum (Khānum Buzurg), Tanbīh al-nā’imīn, pp. 11–12.
2. Universal Peace or Tormenting Bahā'u'llāh's Enemies?
`Abdu’l-Bahā:
“Our wish is the Oneness of Humanity and our goal is universal peace.”[3]
Bahā’u’llāh:
“Be like a flame of fire to my enemies and a river of eternal life to my friends”[4] “And you, oh friends of God, be clouds of grace for those who believe in God and his signs, and be certain torment for those who do not believe in God and are polytheists (deniers of Baha’ism).”[5] “God has made him (Bahā’u’llāh) a light for the monotheists (Baha’is) and a fire for the polytheists (non-Baha’is).”[6]
[3] `Abd al-Ḥamīd Ishrāq Khāwarī, Payām-i malakūt, p. 52.
[4] Bahā’u’llāh, Ad`iyyih-i ḥaḍrat-i maḥbūb, p. 184; The same quote can be found on p.196 on the typed version at: reference.bahai.org
[5] Bahā’u’llāh, Majmū`iy-i alwāḥ-i mubārak-ih, p. 216.
[6] Bahā’u’llāh, Āthār-i Qalam-i A`lā, vol. 2, no. 74, p. 372.
3. Should We Defend Ourselves If We Are Attacked?
`Abdu’l-Bahā:
If someone attacks or wants to kill you don’t defend yourself![7]
Shoghi:
Baha’is are perfectly justified in defending their lives![8]
Bahā’u’llāh:
No self-defense is allowed with weapons![9]
`Abdu’l-Bahā:
Self-defense is allowed when a savage tribe attacks with the intention of killing everybody![10]
[7] “If someone abuses me, shows me injustice and oppresses me, and wounds the place of my liver, I will never show aggression,” `Abdu’l-Bahā, Mufāwaḍāt, p. 189.
[8] Helen Bassett Hornby, Lights of Guidance: A Bahā’ī Reference File, no. 398.
[9] “As a religious body, Baha’i’s have, at the express command of Bahā’u’llāh, entirely abandoned the use of armed force in their own interests, even for strictly defensive purposes. In Persia, many many thousands of the Bābīs and Baha’is have suffered cruel deaths because of their faith. In the early days of the Cause, the Bābīs on various occasions defended themselves and their families by the sword with great courage and bravery. Bahā’u’llāh, however, forbade this . . .” J. E. Esslemont, Bahā’u’llāh and the New Era, pp.169–170.
[10] “It may happen that at a given time warlike and savage tribes may furiously attack the body politic with the intention of carrying on a wholesale slaughter of its members; under such a circumstance defense is necessary,” J. E. Esslemont, Bahā’u’llāh and the New Era, p. 171–172.
4. Weapons and Wars Are Prohibited or Not?
`Abdu’l-Bahā:
Wars are prohibited in the Baha’i creed.[11]
`Abdu’l-Bahā:
Sometimes to reach peace one must use war.[12]
[11] “In the Quran and [book of] Bayān, the order was [given] to invade other religions. But the book of Aqdas abrogated these orders, because using the sword has been completely abrogated and invasion has been completely prohibited,” `Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, chap. 36, p. 272.
[12] “A conquest can be a praiseworthy thing, and there are times when war becomes the powerful basis of peace, and ruin the very means of reconstruction. If, for example, a high-minded sovereign marshals his troops to block the onset of the insurgent and the aggressor, or again, if he takes the field and distinguishes himself in a struggle to unify a divided state and people, if, in brief, he is waging war for a righteous purpose, then this seeming wrath is mercy itself, and this apparent tyranny the very substance of justice and this warfare the cornerstone of peace,” J. E. Esslemont, Bahā’u’llāh and the New Era, p. 172.
5. Is Aggression Forbidden?
Bahā’u’llāh:
All kinds of aggression and quarreling are prohibited.[13]
`Abdu’l-Bahā:
My father (Bahā’u’llāh) told his companions to hit the kabob seller in the mouth because he merely said the Bābīs have come again.[14]
[13] “Using the sword has been completely abrogated and invasion has been completely prohibited. Even quarreling with other nations is not permissible,” `Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, chap. 36, p. 272.
[14] “When his holiness returned from Sulaymaniyah, he was strolling in the street one day with the late Āqā Mīrzā Muḥammad Qulī. A Kabob seller quietly said, ‘These Bābīs have appeared again!’ His holiness said to Mīrzā Muḥammad Qulī, ‘Hit him in the mouth!’ Mīrzā Muḥammad Qulī grabbed his beard and started hitting him in the head,” Ḥabīb Mu’ayyad, Khāṭirāti Ḥabīb, vol. 1, p.266.
6. Did Baha'ism Put an End to All Disputes and Fights?
`Abdu’l-Bahā:
Bahā’u’llāh dispelled all wars and battles between religions, governments, and tribes in Iran![15]
History shows otherwise!
\
[15] “In a time when Iran was infested with war and battle and there were wars between religions and faiths, and religions had enmity towards each other and avoided one another and regarded others as impure, and there was war between governments, tribes, and lands, in such a time and such darkness, his highness Bahā’u’llāh appeared and dispelled those darkness’s,” `Abd al-Ḥamīd Ishrāq Khāwarī, Payām-i malakūt, p. 72.
7. Can a Conquering Lands Be Praiseworthy?
`Abdu’l-Bahā:
Yes it can.[16]
`Abdu’l-Bahā:
We must not go to war over these lands![17]
[16] “A conquest can be a praiseworthy thing, and there are times when war becomes the powerful basis of peace, and ruin the very means of reconstruction,” J. E. Esslemont, Bahā’u’llāh and the New Era, p. 172.
[17] “It is clear that man lives on this land for a few years [and once he dies] will go under it (i.e. buried in it) forever and it is his eternal grave. Is it worth it to go to war over this eternal graveyard?” `Abd al-Ḥamīd Ishrāq Khāwarī, Payām-i malakūt, pp. 104–105.
8. When Will Universal Peace Be Established?
`Abdu’l-Bahā:
Universal peace will be established in 1957.
Prophecy was not fulfilled and was removed from Baha’i books![18]
[18] “Perhaps the most important change in Bahā'u'llāh and the New Era was made on page 212 of the 1923 edition. Recorded as a Bahā'ī prophecy concerning the "Coming of the Kingdom of God," Esslemont cited Abdu'l-Bahā'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-Bahā's reply was: "'Universal Peace will be firmly established, a Universal language promoted. Misunderstandings will pass away. The Bahā'ī Cause will be promulgated in all parts and the oneness of mankind established. It will be most glorious!'" In editions published after his death, Esslemont's words have been changed to say that Abdu'l-Bahā "reckoned the fulfillment of Daniel's prophecy from the date of the beginning of the Muhammadan era" and one of Abdu'l-Bahá'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 . . . Esslemont recorded Abdu'l-Bahā 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 Bahā'ī prophecy would not be fulfilled, it was replaced with the ambiguous material which has remained in the text to the present,” Vance Salisbury, A Critical Examination of 20th-Century Baha'i Literature. http://bahai-library.com/salisbury_critical_examination_literature (retrieved 22/2/2014).
9. Words of Wisdom:
`Abdu’l-Bahā:
Iranians will sacrifice themselves for England and England will sacrifice itself for Iran![19]
`Abdu’l-Bahā:
America is at Peace with All countries and is worthy of raising the flag of peace and brotherhood![20]
`Abdu’l-Bahā:
America does not intend to attack another country![21]
Bahā’u’llāh:
“If ye be slain, it is better for you than to slay”[22]
`Abdu’l-Bahā:
“If someone assaults, injures, oppresses and wounds me, I will offer no resistance, and I will forgive him.”[23]
`Abdu’l-Bahā:
“If someone oppresses another, shows him injustice, and abuses him, and the [oppressed] counters likewise, then this act is revenge and is despicable.”[24]
`Abdu’l-Bahā:
“In the early days of the Cause the Bābīs on various occasions defended themselves and their families by the sword, with great courage and bravery. Bahā’u’llāh, however, forbade this.”[25]
[19] ““My coming here will be a cause of friendship between Iran and England. A complete relationship will be forged. The [relationship] will increase to such an extent that people from Iran will sacrifice their lives for England and likewise England will sacrifice itself for Iran,” `Abdu’l-Bahā, Khaṭābāt (Egypt), vol. 1, p. 23.
[20] “America is a noble nation, a standard-bearer of peace throughout the world, shedding her light to all regions. Other nations are not untrammeled and free of intrigues like the United States, and are unable to bring about Universal Peace. But America, thank God, is at peace with all the world, and is worthy of raising the flag of brotherhood and International Peace,” J. E. Esslemont, Bahā’u’llāh and the New Era, pp.242–243.
[21] “Undoubtedly, the American people and nation, have no intention of colonizing [another country] or expanding the circle of the countries [borders] and do not seek to attack other nations and countries,” `Abdu’l-Bahā, Khaṭābāt (Tehran), vol. 2, p. 69.
[22] J. E. Esslemont, Bahā’u’llāh and the New Era, pp.169–170.
[23] `Abdu’l-Bahā, Some Answered Questions, p. 271.
[24] `Abdu’l-Bahā, Mufāwaḍāt, pp. 186–187.
[25] J. E. Esslemont, Bahā’u’llāh and the New Era, pp.169–170.
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1. Are Men and Women Equal or Do They Have Distinctions?
`Abdu’l-Bahā:
There is no distinction between men and women and there is complete equality.[1]
`Abdu’l-Bahā:
There is no doubt that men are superior to women and stronger.[2]
`Abdu’l-Bahā:
Women are more important and stronger.[3]
[1] “The tenth principle of his Highness Bahā’u’llāh is the unity of men and women; for in the view of God men and women are equal. They are all from the human race and the descendants of Adam. Because being male or female is not specific to the human race. Plants have male and female and animals too have male and female and there is no distinction. Look at the plant kingdom. Is there any distinction between male plants and female plants? Rather there is complete equality; and in the Animal kingdom too, there is no distinction at all,” `Abdu’l-Bahā, Khaṭābāt (Tehran), vol. 2, pp. 149–150.
[2] “Although women and men share the same capacities and abilities, there is definitely no doubt that men are superior and stronger,” Maḥmūd Zaraqānī, Badā’i` al-āthār, vol. 1, p. 153.
[3] “‘Abdu’l-Bahā smiled and asked: “What will you say if I prove to you that the woman is the stronger wing?” The answer came in the same bright vein: “You will earn my eternal gratitude!” at which all the company made merry. ‘Abdu’l-Bahā then continued more seriously: “The woman is indeed of the greater importance to the race . . .” `Abdu’l-Bahā, `Abdu’l-Bahā in London, pp. 102–103.
2. Can the Human World Fly with Unequal Wings?
`Abdu’l-Bahā:
“The human world, like birds, needs two wings. One women and the other men.”[4] A bird will not fly unless both wings are equal.[5]
`Abdu’l-Bahā:
The woman is the stronger wing![6]
[4] `Abdu’l-Bahā, Khaṭābāt (Tehran), vol. 2, p. 134.
[5] “From the teachings of his highness Bahā’u’llāh is the unity of women and men, for the human world has two wings. One wing is men and the other wing women. The bird will not fly unless both wings are equal. If one wing is weak flight is not possible. Unless the world of women becomes equal to the world of men in attaining virtues and accomplishments, prosperity and salvation will be impossible and unfeasible,” `Abdu’l-Bahā, Makātīb (Egypt), vol. 3, p. 107.
[6] “‘Abdu’l-Bahā smiled and asked: “What will you say if I prove to you that the woman is the stronger wing?” The answer came in the same bright vein: “You will earn my eternal gratitude!” at which all the company made merry. ‘Abdu’l-Bahā then continued more seriously: “The woman is indeed of the greater importance to the race . . .” `Abdu’l-Bahā, `Abdu’l-Bahā in London, pp. 102–103.
3. Are Male and Female Plants and Animals Equal or Do They Have Distinctions?
`Abdu’l-Bahā:
There is no doubt that the male is superior and stronger even in animals. Look at the peacock, the sparrow, and the pigeon.[7]
`Abdu’l-Bahā:
There is no distinction between male and female plants and animals and there is complete equality.[8]
`Abdu’l-Bahā:
Female is important and stronger, look at the palm tree, look at the mare, look at the lioness.[9]
[7] “Although women and men share the same capacities and abilities, there is definitely no doubt that men are superior and stronger. Even in animals like pigeons, sparrows, peacocks, and other [birds] this advantage is visible,” Maḥmūd Zaraqānī, Badā’i` al-āthār, vol. 1, p. 153.
[8] “The tenth principle of his Highness Bahā’u’llāh is the unity of men and women; for in the view of God men and women are equal. They are all from the human race and the descendants of Adam. Because being male or female is not specific to the human race. Plants have male and female and animals too have male and female and there is no distinction. Look at the plant kingdom. Is there any distinction between male plants and female plants? Rather there is complete equality; and in the Animal kingdom too, there is no distinction at all,” `Abdu’l-Bahā, Khaṭābāt (Tehran), vol. 2, pp. 149–150.
[9] “‘Abdu’l-Bahā smiled and asked: “What will you say if I prove to you that the woman is the stronger wing?” The answer came in the same bright vein: “You will earn my eternal gratitude!” at which all the company made merry. ‘Abdu’l-Bahā then continued more seriously: “The woman is indeed of the greater importance to the race. She has the greater burden and the greater work. Look at the vegetable and the animal worlds. The palm which carries the fruit is the tree most prized by the date grower. The Arab knows that for a long journey the mare has the longest wind. For her greater strength and fierceness, the lioness is more feared by the hunter than the lion.” `Abdu’l-Bahā, `Abdu’l-Bahā in London, pp. 102–103.
4. Must We Tell Women That They Are Weaker and Inferior?
`Abdu’l-Bahā:
Do not tell women that they are weaker and inferior.[10]
`Abdu’l-Bahā tells a women that men are superior and stronger.[11]
[10] “On the contrary, we must declare that her capacity is equal, even greater than man’s. This will inspire her with hope and ambition, and her susceptibilities for advancement will continually increase. She must not be told and taught that she is weaker and inferior in capacity and qualification,” `Abdu’l-Bahā, The Promulgation of Universal Peace, p. 76.
[11] “A woman’s question was referred to him who had asked why hasn’t God made any woman Prophets and why have all Divine Manifestations been men. He answered: “Although women and men share the same capacities and abilities, there is definitely no doubt that men are superior and stronger. Even in animals like pigeons, sparrows, peacocks, and other [birds] this advantage is visible,” Maḥmūd Zaraqānī, Badā’i` al-āthār, vol. 1, p. 153.
5. Men and Women Are Equal in All Ranks, but Women Lack Capacity and Competency!
`Abdu’l-Bahā:
Men and women are equal in all ranks.[12]
`Abdu’l-Bahā:
Oh women, don’t be sad that your capacities and competencies are low. My father can make up for these deficiencies for he can turn the lowliest things into the most exalted creatures.[13]
[12] “Men and women are both humans and the servants of one Lord. In the presence of God there is no such thing as man and woman. Whoever has a purer heart and better actions is closer to God, whether he is a man or a woman. The differences we see now are caused by differences in nurturing because women are not nurtured like men. If they are nurtured like men they will become equal in all ranks, because they are both humans and share the same ranks. God has made no distinction,” Riyāḍ Qadīmī, Gulzār-i ta`ālim Bahā’ī, p. 283.
[13] “Oh dear divine slave-maids! Do not pay attention to your [lack of] capacities and competencies. Rather, rely on the grace and kindness of the Blessed Beauty, because that everlasting beneficence will turn a shrub into a blessed tree, will turn a mirage into cool water, will turn a lost speck into the essence of existence, will turn a perishing ant into a tutor of the school of knowledge,” `Abdu’l-Bahā, Makātīb, vol. 7, pp. 135–6.
6. Is There Distinction between Men and Women in the View of God?
`Abdu’l-Bahā:
In the view of God, there is no such thing as man or woman.[14]
Bahā’u’llāh:
God considers some men as women, and some women as men.[15]
[14] “In the presence of God, there is no such thing as feminine or masculine. Whoever has better deeds and greater faith is closer to God. In the Divine world, there is no male or female. They are both the same,” `Abdu’l-Bahā, Khaṭābāt (Tehran), vol. 2, p. 220.
[15] “Today, whoever amongst the slave-maids (meaning women) succeeds in recognizing He Who is the Goal of the World, will be considered a man in the Divine Book (dar kitāb ‘ilāhī az rijāl maḥsūb),” `Abd al-Ḥamīd Ishrāq Khāwarī, Payām-i malakūt, p. 232.
7. Men and Women Have Equal Rights but Women Have No Share Their Father's Living Residence
`Abdu’l-Bahā:
There must be complete equality between men and women.[16]
Bahā’u’llāh:
Female offspring have no share from the deceased’s living residence.[17]
[16] “The salvation of the human world will not become complete unless there is complete equality between women and men,” `Abdu’l-Bahā, Khaṭābāt (Tehran), vol. 2, p. 150.
[17] “We have assigned the residence and personal clothing of the deceased to the male, not female, offspring, nor to the other heirs,” Bahā’u’llāh, The Kitābi Aqdas, p. 186.
8. Men and Women Must Have Equal Rights but Women Have a Smaller Share of Inheritance
`Abdu’l-Bahā:
For the human world to advance, men and women must have completely equal rights.[18]
Bahā’u’llāh:
Mothers have a smaller share from inheritance compared with fathers as do sisters compared with brothers.[19]
[18] “Not until complete equality is achieved between the rights of males and females, the human world will not make astonishing advancements,” `Abd al-Ḥamīd Ishrāq Khāwarī, Payām-i malakūt, p.235.
[19] The deceased’s property are split into 2520 portions. Out of these, 1080 are for the children, 390 for the wives, fathers 330, mothers 270, brothers 210, sisters 150, teachers 90 (`Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, chap. 10, pp. 117–119).
9. Men and Women Have Equal Rights except Sometimes Where Women Have No Rights at All.
`Abdu’l-Bahā:
There is no distinction between the rights of men and women.[20]
`Abdu’l-Bahā:
Even if the only wealth left behind by the deceased is his living residence, the female offspring take no shares from it.[21]
[20] “Men and women are equal in all rights. There is no distinction whatsoever,” `Abd al-Ḥamīd Ishrāq Khāwarī, Payām-i malakūt, p.232.
[21] “The living residence belongs to the oldest living son, whether or not the deceased has any other wealth. The oldest living son also takes his share from the other belongings,” `Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, chap. 10, p. 128.
10. Polygamy, Yes or No?
Bahā’u’llāh:
Men can only have two wives[22] but I can have three.
`Abdu’l-Bahā:
Men cannot have two wives.[23]
[22] “God hath prescribed matrimony unto you. Beware that ye take not unto yourselves more wives than two,” Bahā’u’llāh, The Kitābi Aqdas, p. 41.
[23] “It is not permissible for a man to have more than one wife,” Bahā’u’llāh, The Kitābi Aqdas, p. 206.
11. `Abdu’l-Bahā and Justice in Polygamy
`Abdu’l-Bahā:
Observing justice in polygamy is utterly impossible.[24]
`Abdu’l-Bahā:
Observing justice in polygamy is very hard to come by.[25]
`Abdu’l-Bahā:
In polygamist relations it suffices to be as just as possible.[26]
[24] “Observance of justice and equity towards two wives is utterly impossible,” Bahā’u’llāh, The Kitābi Aqdas, p. 206.
[25] ““The purpose was to state that polygamy without justice is not allowed and that justice is very difficult [to achieve],” Asad-Allāh Fāḍil Māzandarānī, Amr wa khalq, vol. 4,p. 176.
[26] “You asked about polygamy. According to the text of the Divine Book having two wives is lawful and legal and was never prohibited, rather it is legitimate and allowed. Do not be unhappy, but take justice into consideration so that you may be as just as possible. What has been uttered is that since justice is very difficult [to achieve], therefore peace is in having one wife. But in your case, of course you should not be unhappy.” Asad-Allāh Fāḍil Māzandarānī, Amr wa khalq, 131 B., vol. 4,p. 174.
12. Did `Abdu'l-Bahā Say Men Can Only Have One Wife?
`Abdu’l-Bahā:
Men cannot have two wives.[27]
`Abdu’l-Bahā:
Whoever claims I have said men cannot have two wives is a liar.[28]
[27] “It is not permissible for a man to have more than one wife,” Bahā’u’llāh, The Kitābi Aqdas, p. 206.
[28] “Concerning polygamy, this has been decreed and will not be abrogated. `Abdu’l-Bahā has not abrogated this law and [accusation of abrogation] is a lie [made up] by the friends. What I said is that He has made polygamy bound on the precondition of justice . . . Such false accusations (meaning charges that `Abdu’l-Bahā prohibited bigamy) are the whisperings of those who wish to induce doubts and [see] how much they are making matters ambiguous. The purpose was to state that polygamy without justice is not allowed and that justice is very difficult [to achieve].”
13. Equality of Rights or Having No Right to Be a Member of the Universal House of Justice?
`Abdu’l-Bahā:
There is absolutely no distinction between the rights of men and women.[29]
`Abdu’l-Bahā and Bahā’u’llāh:
Women cannot be a member of the Universal House of Justice.[30]
[29] “Taking a second wife is made dependent upon equity and justice being upheld between the two wives, under all conditions.” `Abd al-Ḥamīd Ishrāq Khāwarī, Payām-i malakūt, p. 232.
[30] `Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, chap. 27, p. 219.
14. Equality of Rights or Distinction between Villagers and City-Dwellers?
`Abdu’l-Bahā:
For justice to be served all must have equal rights.[31]
Bahā’u’llāh:
Villagers have a dowry of silver and city-dwellers have a dowry of gold.[32]
[31] “Justice implies that the rights of humankind be protected and preserved and all have equal rights,” `Abd al-Ḥamīd Ishrāq Khāwarī, Payām-i malakūt, p. 30.
[32] “No marriage may be contracted without payment of a dowry, which hath been fixed for city-dwellers at nineteen mithqāls of pure gold, and for village-dwellers at the same amount in silver. Whoso wisheth to increase this sum, it is forbidden him to exceed the limit of ninety-five mithqāls. Thus hath the command been writ in majesty and power,” Bahā’u’llāh, The Kitābi Aqdas, pp. 207–208.
15. Is God's Grace for All?
We are all divine sheep and God has made no distinction between us.[33] God has made no distinction in any grace or mercy.[34]
`Abdu’l-Bahā:
Some women have no share from God’s grace.[35]
[33] “All humans are divine sheep and God is the kind shepherd who has utter compassion towards all the sheep and has made no distinction [between them],” `Abdu’l-Bahā, Makātīb, vol. 3, p. 67.
[34] “The God of the world created all [humans] from clay and created everyone from one element, created all from one progeny, created all in one land, and created [all] under the shadow of one sky, has created them with common emotions, and did not put any differences. He created everyone the same and gives all sustenance, nurtures all, protects all, and is kind to all. He has put no differences in any grace or mercy,” `Abd al-Ḥamīd Ishrāq Khāwarī, Payām-i malakūt, p. 42.
[35] “Women are of two kinds. One kind are worldly who have no share from your Lord’s graces. And the other kind are spiritual who are like the pulse of an artery,” Riyāḍ Qadīmī, Gulzār-i ta`ālim Bahā’ī, p. 284.
16. Why Did Bahā'u'llāh Have Three Wives?
Shoghi:
He was following Islamic law.[36]
Shoghi:
Ṭāhirih adopted the Bāb’s laws and openly denounced polygamy![37]
Bahā’u’llāh married his second and third wives when he was a Bābī not Muslim!
[36] “Bahā’u’llāh had no concubine, He had three legal wives. As He married them before the "Aqdas" (His book of laws) was revealed, He was only acting according to the laws of Islām, which had not yet been superseded. He made plurality of wives conditional upon justice; 'Abdu'l-Bahā interpreted this to mean that a man may not have more than one wife at a time, as it is impossible to be just to two or more women in marriage (11 February 1944 to an individual believer).”
[37] “She began to correspond with the Bāb and soon espoused all his ideas. She did not content herself with a passive sympathy but confessed openly the faith of her Master. She denounced not only polygamy but the use of the veil and showed her face uncovered in public to the great amazement and scandal of her family and of all the sincere Mussulmans but to the applause of many other fellow citizens who shared her enthusiasm and whose numbers grew as a result of her preaching,” Nabīl Zarandī, The Dawn-Breakers: Nabīl’s Narrative of the Early Days of the Bahā’ī Revelation, p. 270 (footnote).
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1. Is the Principle of Compulsory Universal Education New?
`Abdu’l-Bahā:
All mankind should attain knowledge and acquire education. This is a characteristically new teaching of Bahā’u’llāh in this dispensation.[1]
Shia Islam:
The Prophet, Muḥammad, says: “Acquiring knowledge is compulsory for every man and woman.”[2]
`Abdu’l-Bahā:
The Prophets have come to nurture and educate mankind.[3]
[1] “Bahā’u’llāh declares that all mankind should attain knowledge and acquire an education. This is a necessary principle of religious belief and observance, characteristically new in this dispensation,” `Abdu’l-Bahā, The Promulgation of Universal Peace, p. 455.
[2] Al-Majlisī, Biḥār al-anwār (Beirut: Mu’assisat al-Wafā, 1404 AH), vol. 1, p.170.
[3] “The honored prophets have come to nurture and educate mankind, to turn men into the manifestation of light, inform them about the truth of secrets, and to elevate the human world materialistically and spiritually,” `Abdu’l-Bahā, Khaṭābāt (Egypt), vol. 1, p. 99.
2. Is Education the Same for All or Dependent on Capacity?
`Abdu’l-Bahā:
All humankind must receive the same education with the same guidelines and the same methods.[4]
`Abdu’l-Bahā:
Everyone cannot be a scientist. Only educate people according to their capacity and needs![5]
[4] “It is necessary that the guidelines and laws of education be the same [everywhere] so that all humankind are given the same education. This means education and nurturing must be the same in all schools. All elements and methods must be the same,” `Abdu’l-Bahā, Khaṭābāt (Tehran), vol. 2, p. 148.
[5] “Among other teachings and principles Bahā’u’llāh counsels the education of all members of society. No individual should be denied or deprived of intellectual training, although each should receive according to capacity. None must be left in the grades of ignorance, for ignorance is a defect in the human world. All mankind must be given a knowledge of science and philosophy—that is, as much as may be deemed necessary. All cannot be scientists and philosophers, but each should be educated according to his needs and deserts,” `Abdu’l-Bahā, The Promulgation of Universal Peace, p.108.
3- Loving Laws That Promote Ignorance or Claiming That All People Must Be Educated?
Bahā’u’llāh:
There must be universal compulsory education.
The Bāb in the Bayān:
Destroy all non-Bābī books,[6] teach nothing but the Bayān,[7] and do not own more than nineteen books.[8]
Bahā’u’llāh:
A single letter from the Bayān is more dear to me than everything that is in the skies and the earth.[9]
[6] “Chapter six of the sixth unit which is about destroying all books but those that have been written or will be written about this order (meaning the Bab’s creed),” The Bāb, Farsi Bayān, unit 6, chap. 6.
[7] “Teaching a book other than the book of Bayān is not allowed unless it has in it what is related to theology (kalām). [Teaching] those [sciences] which have been invented such as logic (manṭiq), principles [of Jurisprudence] (uṣūl), and other [sciences], is not permitted for those who have faith,” The Bāb, Farsi Bayān, unit 4, chap. 10.
[8] “You have been prohibited in the Bayān from having more than nineteen books. If you do so, you will be fined 19 mithqāls of gold,” The Bāb, Arabic Bayān, unit 11, chap. 7.
[9] “I [swear by] He who in His hand is my soul and my essence, a single letter from the Bayān is dearer to me than everything that is in the heavens and the earth,” Asad-Allāh Fāḍil Māzandarānī, Asrār al-āthār khuṣūṣī, vol. 5,p. 333.
4- Will Education Dispel Ignorance?
Reason and common-sense:
Education will dispel ignorance.
Bahā’u’llāh:
If you have all the knowledge on earth but do not become a Baha’i you are ignorant.[10]
[10] “If today, someone grasps all of the knowledge on earth but stops at the word ‘yes’ (meaning does not become a Baha’i), the Lord will not pay attention to him (ladī l-Ḥaqq madhkūr na) and he will be considered as the most ignorant amongst the people,” Bahā’u’llāh, Iqtidārāt wa chand lauḥ dīgar, p. 111; “From now on nobody is to be called knowledgeable, except those who have decorated themselves with the garment of this New Affair (meaning those who have become Baha’is),” Bahā’u’llāh, Badī`, pp. 138–139.
5. The Criterion for Being a True Prophet: Good Nurturing and Education of People
`Abdu’l-Bahā:
A prophet who cannot nurture people is not a prophet.[11]
The result of `Abdu’l-Bahā being nurtured by his father:
My enemies are “senile like arrogant fools and not seashells full of gems. They are ecstatic from the smell of garbage like dung beetles.”[12]
[11] “Prophets are public teachers. If we want to see that prophets are teachers we must independently seek the truth. If [prophets] nurture the souls and take them from the depths of ignorance to the peaks of knowledge, then they are surely true prophets,” `Abd al-Ḥamīd Ishrāq Khāwarī, Payām-i malakūt, pp. 203–204.
[12] `Abdu’l-Bahā, Makātīb (Egypt), vol. 1, pp. 442–443.
6. Are Baha'is Allowed to Attend Non-Baha'i Schools?
`Abdu’l-Bahā:
You are absolutely prohibited from sending your children to non-Baha’i schools for they will be a cause of humiliation and disgrace to the faith.[13]
`Abdu’l-Bahā Sends Shoghi to attend the best non-Baha’i schools in Palestine.[14]
[13] “It is absolutely prohibited for the children of the friends to go to the schools of others (meaning non-Baha’is) for this is [a cause of] humiliation for the Cause of God and they will be completely deprived of the Blessed Beauty’s graces. Because they will be educated/nurtured elsewise and they will disgrace the Baha’is,” `Abdu’l-Bahā, Makātīb (probably Tehran), vol. 5, p. 170.
[14] “It was here that Shoghi Effendi had a very significant dream which he recounted to me and which I wrote down. He said that when he was nine or ten years old, living with his nurse in this house and attending school in Haifa, he dreamed that he and another child, an Arab schoolmate, were in the room in which 'Abdu'l-Baha used to receive His guests in the house in Akka . . . Shoghi Effendi entered the best school in Haifa, the College des Freres, conducted by the Jesuits . . . 'Abdu'l-Baha decided to send him to Beirut where he attended another Catholic school as a boarder . . . 'Abdu'l-Baha Who then had arrangements made for Shoghi Effendi to enter the Syrian Protestant College, which had a school as well as a university,” Rūhīyyih Rabbani, The Priceless Pearl, pp. 16–17.
7. Must Foreign Languages Be Taught at Schools?
`Abdul’-Bahā:
Teach foreign languages at school.[15]
Bahā’u’llāh:
Reduce all languages to one and only teach that language at school! [16]
[15] “And further, as well as in the ideals of character, instruction in such arts and sciences as are of benefit, and in foreign tongues,” Helen Bassett Hornby, Lights of Guidance: A Bahā’ī Reference File, chap. VIII, no. 494.
[16] “Languages must be reduced to one common language to be taught in all the schools of the world.,” Bahā’u’llāh, Tablets of Bahā’u’llāh Revealed After the Kitāb-i-Aqdas, p. 90.
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1. How Many Languages Must One Learn Other than His Mother's Tongue?
`Abdu’l-Bahā and Bahā’u’llāh:
At most two languages are needed: the mother tongue and the Universal Auxiliary Language. [1] Great effort must be put to limit this to one language.[2]
Bahā’u’llāh, `Abdu’l-Bahā’, and Shoghi:
Other than your mother tongue learn the Auxiliary language, Arabic[3], Farsi[4], English, and German![5]
[1] “A universal language would make intercourse possible with every nation. Thus it would be needful to know two languages only, the mother tongue and the universal speech,” `Abdu’l-Bahā, Paris Talks, pp. 155–156.
[2] “We have decreed before that it has been destined to speak with two tongues and a great effort must be put to limit this to one [tongue] and the same [applies] to the handwriting. So that the lives of the people will not be wasted and nullified in learning different languages,” `Abd al-Ḥamīd Ishrāq Khāwarī, Payām-i malakūt, p. 33 (citing Bahā’u’llāh).
[3] “The beloved Guardian has stressed that the children and the youth of the friends must also learn the Arabic language and use this eloquent language to benefit from the tablets and blessed writings,” `Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, chap. 25, p. 206.
[4] “Make as much effort as possible to learn the Farsi language, for this language will soon be sanctified on all of earth and it will have great use in spreading the Breath of God, elevating the Word of God, and deducing the meanings of God’s verses,” `Abd al-Ḥamīd Ishrāq Khāwarī, Payām-i malakūt, p. 114.
[5] “The exalted decision of the beloved Guardian has been for the Baha’i youth to learn firstly English and secondly German and show the utmost effort and seriousness [in learning these languages],” `Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, chap. 25, pp. 205–206.
2. The Meaning of “Putting Great Effort to Limit the Languages of the World to One”
Bahā’u’llāh:
Great effort must be put to limit the languages to one.[6]
Bahā’u’llāh, Abdu’l-Bahā, and Shoghi reveal verses, utter words, and give orders in Arabic, Farsi, English, and Turkish.[7]
Bahā’u’llāh, Abdu’l-Bahā, and Shoghi order their followers to learn five languages other than their mother tongues: the Universal Auxiliary Language, Arabic, Farsi, German and English.[8]
The Universal House of Justice: Translates Baha’i literature into 800 different languages worldwide.[9]
[6] “We have decreed before that it has been destined to speak with two tongues and a great effort must be put to limit this to one [tongue] and the same [applies] to the handwriting. So that the lives of the people will not be wasted and nullified in learning different languages,” `Abd al-Ḥamīd Ishrāq Khāwarī, Payām-i malakūt, p. 33 (citing Bahā’u’llāh)
[7] For Turkish see: `Abdu’l-Bahā, Majmū`iy-i munājāt-hāyi ḥaḍrat `Abdu’l-Bahā, pp. 396–397.
[8] See footnotes in no. 1.
[9] For example see http://news.bahai.org/media-information/statistics (retrieved 25/01/2014)
3. Is Learning Foreign Languages a Waste of Time?
Bahā’u’llāh:
Definitely![10]
Shoghi and `Abdu’l-Bahā and Bahā’u’llāh:
Of course not. Learn your mothers tongue, the auxiliary language, Arabic, Farsi, German, and English![11]
[10] “We have decreed before that it has been destined to speak with two tongues and a great effort must be put to limit this to one [tongue] and the same [applies] to the handwriting. So that the lives of the people will not be wasted and nullified in learning different languages,” `Abd al-Ḥamīd Ishrāq Khāwarī, Payām-i malakūt, p. 33; “One day, while in Constantinople, Kamāl Pāshā visited this Wronged One. Our conversation turned upon topics profitable unto man. He said that he had learned several languages. In reply We observed: ‘You have wasted your life. It beseemeth you and the other officials of the Government to convene a gathering and choose one of the divers languages, and likewise one of the existing scripts, or else to create a new language and a new script to be taught children in schools throughout the world. They would, in this way, be acquiring only two languages, one their own native tongue, the other the language . . . and the people would be relieved and freed from the necessity of acquiring and teaching different languages.’” Bahā’u’llāh, Epistle to the Son of the Wolf, pp. 137–138.
[11] See previous footnotes.
4. Why Reveal Arabic Verses for a Persian Audience?
The Bāb and Bahā’u’llāh reveal verses in Arabic for a Persian audience, many of which are vague and sometimes incomprehensible.
Adib Taherzade (former UHJ member):
The reason someone speaks Arabic to a Persian audience is to excite their imagination and fascinate them into thinking he is knowledgeable.[12]
[12] “In Persia in the nineteenth century most people were illiterate, under the domination of the clergy whom they blindly obeyed. There were two educated classes, divines and government officials, plus a small number of others. Only the religious leaders and divines, however, could be called learned . . . Since Arabic was the language of the Qur'ān, the divines attached great importance to its study. Many would spend a lifetime mastering the language because of its vast scope and wealth of expression. They considered no treatise worthy of perusal unless it was composed and written in Arabic, and no sermon from the pulpit as moving or eloquent unless the Mullā preaching it had used an abundance of difficult and often incomprehensible Arabic words. By this means they excited the imagination of their often illiterate audiences who were fascinated by the apparently learned discourse of their clergy, despite the fact that they might not understand a single word. The normal yardstick for determining the depth of a man's learning was his knowledge of the Arabic language and the size of his turban!” Adib Taherzadeh, The Revelation of Bahā’u’llāh, vol. 1, pp. 18–19.
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1. Is the Structure of the UHJ Novel?
Shoghi:
The Baha’i administrative system is unique.[1]
Bahā’u’llāh and `Abdu’l-Bahā:
Copy the British[2] and European[3] administration systems.
[1] “The Bahā’ī Commonwealth of the future, of which this vast Administrative Order is the sole framework, is, both in theory and practice, not only unique in the entire history of political institutions, but can find no parallel in the annals of any of the world’s recognized religious systems. No form of democratic government; no system of autocracy or of dictatorship, whether monarchical or republican; no intermediary scheme of a purely aristocratic order; nor even any of the recognized types of theocracy, whether it be the Hebrew Commonwealth, or the various Christian ecclesiastical organizations, or the Imamate or the Caliphate in Islām—none of these can be identified or be said to conform with the Administrative Order which the master-hand of its perfect Architect has fashioned,” Shoghi Effendi, The World Order of Bahā’u’llāh, p. 152. “The methods it employs, the standard it inculcates, incline it to neither East nor West, neither Jew nor Gentile, neither rich nor poor, neither white nor colored,” Shoghi Effendi, The World Order of Bahā’u’llāh, p. 157.
[2] “The system of government which the British people have adopted in London appeareth to be good, for it is adorned with the light of both kingship and of the consultation of the people,” Bahā’u’llāh, Tablets of Bahā’u’llāh Revealed After the Kitāb-i-Aqdas, p. 93.
[3] “The [members of] House of Justice must be selected using the same mechanism and methods that the [members] of parliament in European countries are selected,” `Abdu’l-Bahā, Makātīb (Egypt), vol. 3, p. 501.
2. Are the Decisions of the UHJ Free from Error?
Shoghi, `Abdu’l-Bahā, and Bahā’u’llāh:
The UHJ is under the protection of the unerring guidance of God.[4]
Shoghi:
If the members of the UHJ make an erroneous decision, the Guardian must correct them.[5]
[4] “God will verily inspire them with whatsoever He willeth,” Shoghi Effendi, The World Order of Bahā’u’llāh, p. 23; “They that, for the sake of God, arise to serve His Cause, are the recipients of divine inspiration from the unseen Kingdom,” Bahā’u’llāh, The Kitābi Aqdas, pp. 90–91; and “House of Justice will be under the protection and the unerring guidance of God . . . decision and command will be guarded from mistake,” `Abdu’l-Bahā, Some Answered Questions, p. 172.
[5] “He cannot override the decision of the majority of his fellow-members, but is bound to insist upon a reconsideration by them of any enactment he conscientiously believes to conflict with the meaning and to depart from the spirit of Bahā’u’llāh’s revealed utterances,” Shoghi Effendi, The World Order of Bahā’u’llāh, p. 150.
3. Is It Possible to Separate the Guardian from the Universal House of Justice?
Shoghi:
The Guardian is inseparable from the Universal House of Justice.[6]
Baha’ism in its current state lacks any credibility because it has no Guardian.
[6] “This new Order which is superior to the void sickly orders of the world and is unique, unparalleled, and unheard of throughout the history of religions, is based on two powerful pillars: the first which is greater is the pillar of divine Guardianship that is the source of interpretations and the second pillar is the divine Universal House of Justice that is the reference of legislation. Just as it is impossible to separate between the laws of the Legislator of the Order (meaning Bahā’u’llāh) and his fundamental basis’ which the Center of the Covenant has declared, separating the two pillars of the New Order from each-other is impossible and infeasible,” Shoghi Effendi, Tauqī’āt mubāraki khiṭāb bi aḥibbā’ sharq, p. 301.
4. Are Baha'is Allowed to Participate in Political Matters?
Bahā’u’llāh and `Abdu’l-Bahā:
Baha’is must not interfere in political and government matters and must not utter a single word about political matters, even privately amongst themselves. Who that does so is not a Baha’i.[7]
Shoghi:
Baha’is are allowed to vote to political parties.[8]
[7] “The friends of God must not utter a single word about politics because it is not their concern,” “we have been prohibited from speaking about or interfering in political matters by definite decrees.” “If a single person from the friends wants to discuss political affairs at his own home or at other gatherings, then he must first cut all relationships with this Cause, and everyone must know that he [no longer] has any relation with this Cause. It’s up to him [to decide],” “If any [Baha’i] wants to utter a single word about the affairs of the government or protest about the guardians of [governmental] affairs, others must disagree with him,” `Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, chap. 52, pp. 335–337.
[8] “As regards the non-political character of the Faith,... The friends may vote, if they can do it, without identifying themselves with one party or another,” Helen Bassett Hornby, Lights of Guidance: A Bahā’ī Reference File, chap. XXXIX, no. 1443.
5. Who Will Govern the Baha'i Kingdom?
Shoghi:
Baha’is will rule the world.[9]
`Abdu’l-Bahā and Bahā’u’llāh:
Baha’is must not interfere in political and government matters and must not utter a single word about political matters, even privately amongst themselves. Who does so is not a Baha’i.[10]
[9] “Its watchword is the unification of the human race; its standard the “Most Great Peace”; its consummation the advent of that golden millennium—the Day when the kingdoms of this world shall have become the Kingdom of God Himself, the Kingdom of Bahā’u’llāh,” Shoghi Effendi, The World Order of Bahā’u’llāh, p. 157.
[10] “The friends of God must not utter a single word about politics because it is not their concern,” “we have been prohibited from speaking about or interfering in political matters by definite decrees.” “If a single person from the friends wants to discuss political affairs at his own home or at other gatherings, then he must first cut all relationships with this Cause, and everyone must know that he [no longer] has any relation with this Cause. It’s up to him [to decide],” “If any [Baha’i] wants to utter a single word about the affairs of the government or protest about the guardians of [governmental] affairs, others must disagree with him,” `Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, chap. 52, pp. 335–337.
6. Obeying the Government
`Abdu’l-Bahā:
Obey the Government in all matters. This order needs no interpretation.[11]
Shoghi:
Disobey government orders in matters of faith even if the result is your death or banishment.[12]
[11] “No movement—minor or major—must be made without the consent and permission of the government. Whoever makes the slightest movement without the permission of the government will have disobeyed the Blessed Affair (meaning the Baha’i creed) and no excuse will be accepted from him. God’s definite order is that the government must be obeyed. This [order] neither needs to be paraphrased or interpreted. An example of obeying the government is this: not a single word can be published without the government’s permission. The duty of God’s Friends is to obey and submit to the government whether [that government is] a state or constitutional,” `Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, chap. 75, p. 463–464.
[12] “Obedience to the state is so vital a principal of the Cause that should the authorities in . . . [sic] decide to-day to prevent the Baha’is from holding any meeting or publishing any literature they should obey . . . [sic] But, as already pointed out, such an allegiance is confined merely to administrative matters which if checked can only retard the progress of the Faith for some time. In matters of belief, however, no compromise whatever should be allowed, even though the outcome of it be death or expulsion(From a letter written on behalf of Shoghi Effendi to an individual believer, February 11, 1934),” Helen Bassett Hornby, Lights of Guidance: A Bahā’ī Reference File, chap. XXXIX, no. 1455.
7. Baha'i Prophecies Fulfilled?
`Abdu’l-Bahā:
The guardians are Shoghi’s lineal descendants.[13]
But, Shoghi dies and leaves behind no descendants!
`Abdu’l-Bahā:
Shoghi must appoint the next Guardian whilst alive. [14]
But, Shoghi dies without appointing a Guardian.
Shoghi:
The Guardian is inseparable from the UHJ.[15]
But, A Guardian no longer exists!
[13] “O my loving friends! After the passing away of this wronged one, it is incumbent upon the Aghsān (Branches), the Afnān (Twigs) of the Sacred Lote-Tree, the Hands (pillars) of the Cause of God and the loved ones of the Abhā Beauty to turn unto Shoghi Effendi . . . He is the Interpreter of the Word of God and after him will succeed the first-born of his lineal descendents,” `Abdu’l-Bahā, The Will and Testament of ‘Abdu’l-Bahā, p. 11.
[14] “O ye beloved of the Lord! It is incumbent upon the Guardian of the Cause of God to appoint in his own life-time him that shall become his successor, that differences may not arise after his passing,” `Abdu’l-Bahā, The Will and Testament of ‘Abdu’l-Bahā, p. 12.
[15] “the Guardian of the Faith has been made the permanent head of so august a body,” Shoghi Effendi, The World Order of Bahā’u’llāh, p. 150; “This new Order which is superior to the void sickly orders of the world and is unique, unparalleled, and unheard of throughout the history of religions, is based on two powerful pillars: the first which is greater is the pillar of divine Guardianship that is the source of interpretations and the second pillar is the divine Universal House of Justice that is the reference of legislation. Just as it is impossible to separate between the laws of the Legislator of the Order (meaning Bahā’u’llāh) and his fundamental basis’ which the Center of the Covenant has declared, separating the two pillars of the New Order from each-other is impossible and infeasible,” Shoghi Effendi, Tauqī’āt mubāraki khiṭāb bi aḥibbā’ sharq (Langenhain [Germany]: Lajniyi Millī Nashr Āthār Amrī Bi Zabānhayi Fārsī wa `Arabī, 149 B.[1992]), p. 301; “Divorced from the institution of the Guardianship the World Order of Bahā’u’llāh would be mutilated and permanently deprived of that hereditary principle which, as `Abdu’l-Bahā has written, has been invariably upheld by the Law of God . . . Without such an institution the integrity of the Faith would be imperiled, and the stability of the entire fabric would be gravely endangered. Its prestige would suffer, the means required to enable it to take a long, an uninterrupted view over a series of generations would be completely lacking, and the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn. Severed from the no less essential institution of the Universal House of Justice this same System of the Will of ‘Abdu’l-Bahā would be paralyzed in its action and would be powerless to fill in those gaps which the Author of the Kitāb-i-Aqdas has deliberately left in the body of His legislative and administrative ordinances,” Shoghi Effendi, The World Order of Bahā’u’llāh, p. 148.
