The Station of Ghusn-i-Akbar Mohammed Ali Bahai

By Shua Ullah Behai

This is the first part of a chapter of Shua Ullah Behai’s book manu­script in which he introduces his father and reproduces several of his writings in English translation. It includes Mr. Behai’s translation of a tablet written by Baha’u’llah in which he praises Mohammed Ali Effendi, who was entitled Ghusn-i-Akbar (the Greatest or Mightiest Branch).

The word akbar means “Greatest” in Arabic, being the superlative of kabir, “great,” and in a religious context it can be taken as a reference to the almighty greatness of God (e.g. the Islamic affirmation Allahu Akbar, meaning that God is the Most Great or the Almighty). However, Baha’u’llah called Abbas Effendi by the title Ghusn-i-A‘zam, which also means the Greatest Branch. To avoid confusion, Unitarian Baha’is usu­ally translated Mohammed Ali Effendi’s title as “the Mightiest Branch,” reserving the title “the Greatest Branch” for ‘Abdu’l-Baha, acknowledg­ing the fact that Abbas Effendi was given the first position of leadership according to Baha’u’llah’s will.

The meaning and significance of the tablet of Baha’u’llah repro­duced in this chapter was a matter of dispute between the followers of ‘Abdu’l-Baha and Mohammed Ali Bahai. Mr. Bahai and his supporters sometimes called it the “Holy Tablet” or “Sacred Tablet” and considered it an important proof text for the station of the younger son of Baha’u’l- lah as one of the Baha’i prophet’s intended successors. They believed that the entire tablet was about him, Ghusn-i-Akbar, who is mentioned by name in the document. Abdu’l-Baha, on the other hand, reportedly argued that the first part of the tablet was about him, not Mr. Bahai, or that both brothers shared in that part of the tablet. One prominent Unitarian Baha’i accused ‘Abdu’l-Baha of rejecting the tablet com­pletely perhaps because it had become a source of sectarian ten­sion—and in fact, it is generally unknown among Baha’is today.

In this editor’s opinion, ‘Abdu’l-Baha was likely correct in his belief that the tablet was about Baha’u’llah’s successorship as a whole, begin­ning with Abbas Effendi and then continuing to Mohammed Ali Effendi, rather than referring only to the latter individual. The arrange­ment of the verses in the illuminated manuscript shown on page 146 is suggestive of two successors being identified and praised by Baha’u’llah. Most of the verses in the tablet would logically be applicable to any chosen “branch” appointed by Baha’u’llah to succeed him—and he is known to have appointed his two eldest sons in his will, first Ghusn-i- A’zam, then Ghusn-i-Akbar, rather than only one or the other. The tab­let’s ambiguity about the identity of the “branch” being referred to, in all but a few verses, is problematic. However, both the Unitarian Baha’is and the mainstream Baha’is have taken extreme positions in response to this confusion: the former insisting, despite some reasonable argu­ments to the contrary, that the tablet referred only to their own pre­ferred leader; and the latter allowing this significant tablet to fade away into obscurity, having largely forgotten about its existence, presumably because some verses clearly praise and honor a man whom they con­sider the worst of heretics.

(In the mainstream Baha’i tradition, ‘Abdu’l-Baha is called either the “Most Great Branch” or “Most Mighty Branch,” while Mohammed Ali Bahai is called the “Greater Branch.” Both traditions thus indicate the primacy of the first son over the second son, though using a different nomenclature.)

Reference:- ‘A Lost History Of the Baha’i Faith’

Message upon the Passing of ‘Abdu’l-Baha

By Mohammed Ali Bahai

This circular letter by Mohammed Ali Bahai was written soon after the death of his elder half-brother Abbas Effendi in 1921 and was intend­ed to be read by all Baha’is. It is not known how many people actually read the letter, since the majority of Baha’is shunned Mr. Bahai as a “Covenant-breaker,” but presumably it was read by adherents of the Unitarian Baha’i tradition, which included most of Baha’u’llah’s family and some others. This document was included in a chapter of Shua Ul- lah Behai’s book manuscript in which he compiles several of his father’s writings in English translation.

TO THE BAHA’IS FAR AND NEAR:

I deeply regret to have to record the great and unspeakable bereave­ment we have recently sustained by the departure of the venerable Ghusn-i-A‘zam, Abbas Effendi, Sir ‘Abdu’l-Baha, who was the back­bone and support of his friends and the pride of his followers. Indeed I feel that the more I try to describe him and show my deep grief for his loss, the more I feel my utter inability by word or pen, to give an exact description of his personality. I pray God to grant us patience and to comfort us with His mercy and to follow the right course laid down by our Great Master Baha’u’llah, namely the unison of hearts and com­plete unanimity of opinion to act in accordance with what our Great Master wrote in the Book containing His last Will written in His own honorable autography, entitled the Book of My Covenant.

Ref:- A Lost History of the Baha’i Faith

Note:- This venerable son of Baha’u’llah (Mohammed Ali Bahai) was grossly misjudged, wronged and falsely accused by the Mainstream Baha’is—those who satisfied themselves with hearsay and passed judgment without investigation. His message to mankind, his will and autobiography, explain the events, and no one could be a better defender of his case than he himself. Abdul Baha has defamed Mohammed Ali on several occasions however see the beautiful words which Ghusn-i-Akbar Mohammed Ali uses for Abdul Baha.

An Interview with Ghusn-i-Akbar

By Shua Ullah Behai and Mohammed Ali Bahai

 This formal interview of Mohammed Ali Bahai by his son Shua Ullah, originally titled “My Interview with Ghusni Akbar Mohammed Ali Behai,  The Eldest Living Son of Beha ’U’llah,” was published in the United States in the First and Second Quarter 1937 issue of Behai Quarterly magazine. This is presumably a translation of the dialogue that took place, since the elder Mr. Bahai was not fluent in English. Some excerpts from this interview also appear in the younger Mr. Behai’s book manuscript.

In Behai Quarterly, Shua Ullah Behai appended to the transcript of the interview a letter he wrote to ‘Abdu’l-Baha in 1912 with the approval of his father, as evidence supporting Mohammed Ali Effendi’s statement that he attempted to seek dialogue to resolve the religious differences that had divided the sons of Baha’u’llah. This letter is omitted from this chapter but is reproduced in Chapter 30 of the book ‘A Lost History of The Baha’I Faith’ as part of Shua Ullah Behai’s memoirs, since that is where he included it in his book.

Mohammed Ali Effendi passed away only a few months after this interview. These are the last statements he made that were published for an English-speaking audience during his lifetime.

(Mohammed Ali’s surname was sometimes spelled “Behai.” The family now uses “Bahai” as the standard English spelling; only Shua Ullah’s name contin­ues to be spelled Behai, because this was his legally registered name as an American citizen.)

Q&A

Q: [Shua Ullah Behai]: I come from the United States of America bringing to your Excellency greetings, love and best wishes, from the members of the Society of Behaists,  and assuring you of their devotion to the teachings of our Great Master Baha’u’llah, and their steadfastness in his cause which you so nobly advocate.

Ans: [Mohammed Ali Effendi]: O confessors of the Oneness of God! Your sincere message which explains of your steadfastness in the cause of Baha’u’llah, Glory be to Him, and of your devotion to His teachings, brings me happiness….

Original scanned copy of Bahai Quarterly is available on the below link. Please visit:-

https://shuaullahbehaiblog.wordpress.com/2016/05/23/behai-quarterly/

 

 Q: [Shua Ullah Behai]: For the satisfaction of the past questioners, and the enlightenment of the readers of the Behai Quarterly, I have some important questions to ask your Excellency. Will you kindly grant my humble request?

A: [Mohammed Ali Effendi]: I am very happy to answer them, pro­ceed.

 

Q: A lengthy document has been printed and circulated in the United States of America entitled the “Will of Abdul Baha, Abbas,” your late brother; have you read the same?

A: I have read the copy in the original language.

 

Q: In the said will you are accused of unpardonable crimes, or hos­tilities against him, of interpolating and falsifying the words and verses of the [Baha’i scriptural] text?

A: All the accusations in the said will and by other individuals to­wards me are hearsay, gross misrepresentation, and without founda­tion. I have always lived in accordance with the commands of Baha’u’l- lah, Glory be to Him, and thus fulfilled my duties. I devoted my entire life to the service of the cause and the promulgation of His teachings. I have faced my enemies with a smile, hardships and calamities with en­durance, and for those who wronged, misjudged, and accused me falsely, I bear no feeling of animosity, but sincerely pray that God may forgive and guide them to the truth; He is the Merciful, the Forgiver.

 

Q: Mrs. Ruth White, a rebel member of [the Baha’i organization led by] the National Spiritual Assembly of the United States and Can­ada, in her published book entitled The Bahai Religion and Its Enemy, the Bahai Organization, emphatically denies the authenticity of the Will of Abdu’l-Baha, and with firm conviction states that your Excel­lency assisted Shoghi Effendi in fabricating the said will?

A: Shoghi has never been in my presence, and I do not know him personally. Mrs. Ruth White’s accusations are untrue. It is indeed sur­prising to observe that progressive Occidentals satisfied themselves with hearsay, and passed judgment without investigation.

 

Q: It is evident that a dissension existed between you and ‘Abdu’l-Baha after the departure of Baha’u’llah. What was the cause, material or spiritual?

A: The cause of our misunderstanding was on account of the prin­ciples of our religion, and not for earthly possessions. It grieves me to state that ‘Abdu’l-Baha’s teachings are not in accordance with the com­mands of Baha’u’llah, Glory be to Him, and by comparing his writings with the utterances of Baha’u’llah you will agree with me.

 

Q: After the misunderstanding occurred, did your Excellency endeavor to eliminate the cause by private or public conferences?

A: I regret that my numerous requests met with resistance. I pleaded with him time after time, for a conference to discuss our differ­ences, and to solve the problems in accordance with the teachings of Baha’u’llah, as we are commanded, but unfortunately my requests were not granted and my pleadings were in vain.

Reference:- ‘A Lost History Of The Baha’i Faith’

Abdul Baha Conceals Part of Baha’u’llah’s Will

Ninth day after the ascension of Baha’u’llah, when Ghusn-i-A‘zam (‘Abdu’l-Baha) authorized Mirza Mustafa to go to the city of Acre and bring with him a small box which contained “The Book of My Covenant,” the will of Baha’u’llah. Ghusn- i-A‘zam invited several of the believers to my private reception room that he was occupying while staying here, and asked Aqa Riza Shirazi to chant the will.

After the said followers heard the will and left, Ghusn-i-A‘zam sent for me from where I was sitting in the adjoining room and then for the first time I read the will of our Great Father Baha’u’llah. I observed the last part of the will was covered with a dark paper so that no one could read it. But as I raised the will to read it, which was written on two pages, the dark paper which was not stuck slipped. Ghusn-i-A‘zam said, “It shall not be a secret from you, only I do not wish as yet that the believers should read it and know its contents [i.e. the hidden part].” I read it all, and it (i.e. the part covered) was regarding Khadim and his services, and at the end addressed both Ghusn-i-A‘zam and the Kha­dim enjoining them to be faithful to Him.

 Zia Ullah Effendi also read the will. Afterwards Ghusn-i-A’zam asked Aqa Mirza Majdeddin to chant the will to the members of the household and to the believers. Then a copy was sent to Bombay, India, where Aqa Mirza Muhsin Afhan wrote it in his handwriting and printed the same in the Naseri Press and spread it abroad.

The hiding of the last part of the Book of My Covenant caused me uneasiness and great surprise, as a will is written for being spread and for carrying out its contents, and hiding it is contrary to the intention for which it is written. But under the circumstances I kept silent and did not raise an objection, hoping that later on it (i.e. the entire will) would be produced and the station of Khadim ordained in the will be made known, so that Baha’u’llah’s wish in this respect be known to eve­ryone, and that all may know that none shall be deprived of the recom­pense of their services, and the forty years service of Khadim be not lost and considered as vain.

(Mr. Bahai claims that the hidden portion of the will included two points: special recognition of the service of Baha’u’llah’s chief secretary, Mirza Aqa Jan Kashani (Khadim), and an enjoinder to Abbas Effendi and Khadim to continued faithfulness. The latter point is very significant, since it would imply that Baha’u’llah did not intend for the Baha’is to regard his successor as perfect or infallible, as Baha’is today believe about ‘Abdu’l-Baha. Instead, calling for him to be faithful—together with such a call to another important figure in the cause—presupposes the possibility that, in Baha’u’llah’s view, ‘Abdu’l-Baha could err in his practice of Baha’i faith, like anyone else. ‘Abdu’l-Baha excommunicated Khadim, and as a result, his long career of service to Baha’u’llah and role in the Baha’i faith have been downplayed in mainstream Baha’i histories.)

Ref:- ‘A Lost History of the Baha’i Faith’ Ch. 16- Autobiography – By Mohammed Ali Bahai

Abdul Baha’s Furious Temper

On one occasion the wife of the Manifestation, accompanied by her sister and daughters, honored Abbas Effendi by paying him a visit at his house in the city of Akka. Abbas Effendi treated her harshly. After a discussion concerning present conditions and differences of faith, Ab­bas Effendi, finding her to be steadfast and faithful to her Lord and His commandments, which refute his schemes and purposes, rose up and furiously attacked her with the intention of doing her bodily harm. See­ing the danger, she left his house and returned to the Palace of Bahja. This event was a source of great sorrow to his brothers and sisters. It is strange that Abbas Effendi dared to so treat the wife of his Father, the Manifestation, when he knew that Baha’u’llah commanded that she be treated with all proper respect. If the one who claims to be the head of this religion breaks the commandments himself, how can we expect the obedience of the followers?

At times Abbas Effendi used to meet his brothers and sisters at the Sacred Tomb of Baha’u’llah and speak to them in harsh language and treat them cruelly, in order to compel them to believe that which is against the laws of the Lord, Glory be to Him. On one occasion, by force, he seized the hand of the youngest sister [Foroughiyya Khanum] and repeatedly struck her with her own hand upon her head. This took place in the presence of many believers and relatives. Her two little ones [i.e. her children] and those who were present, men and women, wept for her and supplicated him for mercy. Abbas Effendi took no heed to them, but continued beating her, and with a loud voice uttering very harsh words. On account of these continued indignities, the abused sister being very sensitive, suffered from mental prostration, and since then has had a stroke of paralysis, and for five years has been confined to her bed. Can it be said that such actions were in accord with the commandments of the Lord, which He uttered on behalf of His wife and daughters? Can the faithful and righteous people consent to these doings?

 

Ref:- ‘A Lost History of the Baha’I Faith’ Ch.22 – Khadimu’llah’s Epistle by By Aqa Jan Kashani

Abdul Baha cursed Baha’u’llah’s wife and children

Then Abbas Effendi lived in a building situated half a mile west of Haifa, which belongs to the Mohammedan Church, erected close to the cave in which, it is claimed, Elijah the Prophet used to live in ancient times. This place, to which the Muslims pay religious visits, is called [Al-]Khader. There he stayed until the government forced him to return to Akka. While Abbas Effendi was at Tiberias and at Khader he plainly urged, on every occasion, his followers, who visited him in these places, to disregard the Branches, the family and the relatives [of Baha’- u’llah], and to despise, execrate, and curse them.

Abbas Effendi has intrigued so skillfully as to convince his followers that it is their duty to curse the [younger] Branches, the wife of the Manifestation [Baha’u’llah’s widow Mahd-i-‘Ulya] and the Holy Leaves [i.e. Baha’u’llah’s daughters, except Bahiyyih Khanum who supported ‘Abdu’l-Baha], openly in their meetings and writings. None of them can deny this statement, for their epistles, written in their own handwriting, bear witness that they have cursed the wife of the Manifestation, His daughters and the Branches. The Lord, Glory be to Him, strictly commanded us in many tablets to honor, respect, and follow them. He made the respect of the Branches a condition for strengthening His Cause and a means of elevating His Word. Therefore, whosoever breaks this commandment is not obeying the Supreme Word, but on the contrary, belittling the Cause of God.

Ref:- ‘A Lost History of Baha’I Faith’ Ch.22 – Khadimu’llah’s Epistle by By Aqa Jan Kashani

Events After the Departure of Baha’u’llah

Mohammed Jawad Gazvini, also known as Muhammad Javad Qazvini, was one of the inner circle of Baha’u’llah’s companions, and was given by him the title Ism-i-Jud or Ismu’lldhi’l-Jud (“The Name of God, Bounty”). Originally from Qazvin, Iran, he accompanied Baha’u’l­lah in his exile to Baghdad, Adrianople, and Acre, and served as one of his corresponding secretaries. After Baha’u’llah’s death, he sided with Mohammed Ali Bahai in the sectarian dispute against ‘Abdu’l-Baha, and in 1914 wrote one of the most important books of the Unitarian Baha’i tradition, a history of the Baha’i faith entitled A Brief History of Beha U’llah.

 For more details about Mohammed Jawad Gazvini please check: Mysteriesofabdulbaha.wordpress.com

Abdul Baha fabricates and distorts Baha’u’llah’s writings

8 Proofs

In answer to the question, “Has Abbas Effendi ever dared to change the texts uttered by Baha’u’llah?” we say, most certainly, “yes”; and we have no doubt that whenever he and his followers find a change of the texts necessary they will alter them, for when a man dares to alter one word of the texts he is liable to change whatever he desires.

We have in our possession many of the texts of Baha’u’llah which have been changed by Abbas Effendi. We send you a few of the most important ones.

1st. The so-called Tablet of Beirut. Abbas Effendi’s family produced a paper which at first they claimed was written by the servant of Baha’­u’llah, Khadimu’llah (Mirza Aqa Jan), and sent to the Greatest Branch (Abbas Effendi) when he was at Beirut. Later they claimed it to be one of the utterances of Baha’u’llah and called it the “Tablet of Beirut.” But Khadimu’llah, the servant of Baha’u’llah, denies that it ever was written by him and says that it is not one of the utterances of Baha’u’llah. Abbas Effendi does his utmost to impress his followers with a belief in the authenticity of this document.

2nd. They took one of the sacred surahs (tablets), which is called the “Tablet of Command,” and omitted from the middle of it some of its verses and then claimed it to be a special tablet to the Greatest Branch (Abbas Effendi). They have written this tablet in their epistles. It so happened that we saw these tablets and we refuted their claim, for we have this very tablet in the handwriting of Baha’u’llah, and then they were silenced. It is still read secretly to those who have not this knowledge of the works of Baha’u’llah, as the special tablet to Abbas Effendi.

3rd. They have taken texts from two different tablets and made out of them one tablet, called “The Treasure Tablet,” and claim that it was given specially to Abbas Effendi. When we received a copy of this we produced the two tablets from which it was taken and explained that clearly in our epistles. Then Abbas Effendi denied having composed it, and actually said that we, the Unitarians, had written it! But to this day some of his followers and teachers in India still produce this so-called “tablet” as proof of his claim.

4th. He misinterpreted the Arabic word tawajjuh, which means “to look to”; he said that it means “to look to him (Abbas Effendi) from all directions,” and as we should look to God, so we must look to him. This interpretation is always so used by him and his followers.

5th. Abbas Effendi has attributed [as referring] to himself a paragraph from a tablet called the “Sacred Tablet,” which belongs entirely to the Mightiest Branch (Mohammed Ali Effendi), and his followers use that paragraph as a further proof of his claims. But when we spread photographic copies of the original tablet  among the people they frequently asked Abbas Effendi about it and his answer invariably was that this paragraph referred to him as well as the Mightiest Branch (Mohammed Ali Effendi). His answer is an untruth, for no one with any common sense, upon reading the original, can see in it any reference to Abbas Effendi.

6th. Baha’u’llah (Glory be to Him) said the “Book of My Covenant” (Kitab-i-‘Ahdi), and did not say the Book of the Covenant of somebody else.  Abbas Effendi declares that this book is the book of his own covenant. He teaches his followers that the Speaker with God (Moses) took the covenant of the Spirit (Jesus Christ), and the Spirit (Jesus Christ) took the covenant of the Point of Furqan (Muhammad the Prophet), and the Point of Furqan (Muhammad) took the covenant of the Point of Bayan (the Bab), and the Point of Bayan (the Bab) took the covenant of “Him whom God shall manifest” (the Everlasting Father), and “He whom God shall manifest,” the Father, Baha’u’llah, took the covenant of “him whom God has chosen” (Abbas). By this Abbas Effendi claims to be a Manifestation of God and greater than Baha’u’llah.

7th. The servant of Baha’u’llah, Khadimu’llah, wrote an epistle, while Baha’u’llah was in exile at Adrianople, in which he described the disturbance which took place at that time (the great time of testing humanity), when Baha’u’llah declared Himself [as the Manifestation of God]. These days are called in the holy books, “the days of difficulties,” and that year was called “the year of difficulties.” The days, or year, of difficulties were mentioned in several tablets. Baha’u’llah expressly said in some of these tablets that the days, or yeas, of difficulties have passed away. Abbas Effendi explains that the “year of difficulties” is the year after the departure of the Father, and he calls this paper, written by Khadimu’llah, a tablet, and insists that it was written by the command of Baha’u’llah, and in this way he uses this paper for the furtherance of his own aims.

8th. Baha’u’llah, the All-Wise, uttered the first sentence of the Sacred Book, Kitab-i-Aqdas, for His Holy and Supreme Self, but Abbas Effendi claims that that first sentence descended in his favor, and he considers himself to be the representative of God.  Baha’u’llah expressly declared in many of His utterances that the glorious temple of His appearance was the representative of God, the Being. Abbas Effendi has changed the real meaning of several texts of Baha’u’llah to suit himself by giving them a false interpretation. But our space is too limited to give them.

Reference:- ‘ A Lost History Of The Baha’i Faith’

Arguments Against ‘Abdu’l-Baha

This chapter is a short statement by Ibrahim Kheiralla, originally untitled, which was published in his 1901 book Facts for Behaists. Sec­tion headings have been added. It is a convenient summary of some of the most significant criticisms and complaints by Unitarian Baha’is against ‘Abdu’l-Baha during the early years of the schism. Notably ab­sent from this list is the charge that ‘Abdu’l-Baha concealed part of Baha’u’llah’s will.

The 9 Arguments:-

Shunning

1st. Baha’u’llah expressly said that the distinguishing feature of His teachings during His earthly dispensation was the prohibition of dis­cord and hatred and the establishment of union and love. He com­manded His servants to associate with people of all religions with spir­ituality and fragrance [i.e. pleasantness].

The Greatest Branch strictly forbade his followers to associate, speak or correspond with the Unitarians, with whom they are not even allowed to have the slightest business transactions. All the inhabitants of Akka can bear witness to this.

Excessive Claims

2nd. Baha’u’llah said: “Whosoever claims to be a Manifestation (a prophet) is a lying impostor.”

Abbas Effendi, in his epistles, has claimed to be a Manifestation, not always in express terms, but by hints and in obscure words and phrases. Those who preach him throughout the countries explain these obscure phrases to mean that he is God Himself; sometimes they say that the Father and the Son are one and that Abbas Effendi is a new Manifestation, and that his words are to be received as inspired texts. They have written many epistles to this effect and have even said that his position is superior to that of the Father.

We have many epistles in the handwriting of his most advanced teachers which bear witness to what we state. Every honor, respect, and help are bestowed upon these teachers by Abbas Effendi. He praises and glorifies them in all his writings and sends them to different coun­tries in order to accomplish  his aims and spread his erroneous doctrines.

 

Disrespect for Baha’u’llah’s Family

3rd. Baha’u’llah commanded everyone to respect the Branches, in order to strengthen the Cause. He expressly said that this command applies to the past as well as to the future. He also commanded that everyone should honor His family and relatives.

But Abbas Effendi ignored this command. Indeed, it would appear that Abbas Effendi wished the Cause to be suppressed, for Baha’u’llah, in the “Book of My Covenant,” commanded us to respect the Branches in order to strengthen and elevate the faith.

Disrespect for Baha’u’llah’s Secretary

4th. Baha’u’llah commanded us to respect and take care of His serv­ant (Khadimu’llah, MirzaAqa Jan). But Abbas Effendi insulted and beat this servant at the Sacred Place (the tomb of the Manifestation) when he rose up to defend the Cause of God. Abbas Effendi was not satisfied with what he himself had done to this faithful man, but ordered his followers to imprison and cruelly beat him, which they did on the same day, and, had they not been in fear of the local government, they would have slain him. To the present day they curse and slander him and invent and spread false stories against him.

 

Cursing and Slander

5th. Baha’u’llah prohibited backbiting and slander, execrating and cursing, etc., but Abbas Effendi caused his followers to commit all these crimes, in order that he might attain his purpose. This can be proved by attending their meetings or by reading their writings, which are now in our possession.

Trusting Unreliable People

6th. Abbas Effendi neglected the relatives and others whom Baha’­u’llah had relied upon and had confidence in. He slighted them upon all occasions and also ordered his followers to do likewise. On the other hand, he displayed great confidence in and reliance upon those whom the Father in his day had considered to be unreliable. These people Ab­bas Effendi allowed to do in all matters as they pleased.

Spreading His Own Writings, Not Baha’u’llah’s

7th. Baha’u’llah commanded us to publish His Sacred Word and spread it as soon as possible, but Abbas Effendi tried by all means in his power to prevent this order of Baha’u’llah from being carried out. His followers are only allowed to read those parts of the works of Baha’­u’llah which, according to his interpretation of them, support his claim. Should it happen that someone is present in their meetings whom they believe to be still a firm adherent of Baha’u’llah they will then read some of the shorter communes of the Father. Otherwise, all they read and circulate at the present time are the writings of Abbas Effendi. His believers are prohibited from reading the important tablets and books of Baha’u’llah.

Shutting Down Baha’u’llah’s Publishing Company

8th. By the command of Baha’u’llah, signed by His written com­mand, a lithographic press was established in India for the publication of the holy books and for the purpose of spreading them throughout the world. Some of the books were published at that time and some after His departure [i.e. death],Abbas Effendi did his utmost to destroy that press and prevent his followers from having or using the sacred books printed by it.

 

Disbanding the Spiritual Assembly of Egypt

          9th. By the command of Baha’u’llah, signed by His hand, a company was established in Cairo, Egypt, and its vicinity, called “The Spiritual Company,” for the sole purpose of serving the Cause of God. Abbas Effendi struggled hard for its destruction and eventually succeeded.

In this manner he destroyed the most important works established during the lifetime of Baha’u’llah, in order that no traces of what was done in those days might remain.

The above is a brief statement of what Abbas Effendi has done against the commandments of the Father, but we have seen and heard many things of what he has done and said of which it is not wise to write—things which can only be imparted verbally.

Reference:- ‘A Lost History Of The Baha’i Faith’

Unitarian Baha’i Organizations and Teachings

   This chapter contains writings by Ibrahim Kheiralla about the Unitarian Baha’i organizations he helped to found and lead in the United States. The first section, about the Society of Behaists, is from his book Facts for Behaists. The remainder of the chapter, about the National Association of the Universal Religion, is from Dr. Kheiralla’s autobiography which was published in his book O Christians! Why do Ye Believe Not on Christ?

The Society of Behaists

Those [among the Baha’is] who were of my opinion and myself, on seeing clearly the unreasonable claims and teachings of Abbas Effendi and his messengers, decided to take this stand: To strictly follow the commandments of the Father in Kitab-i-Aqdas, depend upon God only, seek no help from anyone besides Him, and to allow no created being to stand between our Creator and ourselves. At the same time we made up our minds to investigate the cause of the dissension among the Branches and learn the truth and follow it. It was very difficult for us to believe the teachings we heard—i.e., that Abbas Effendi alone of the four Branches of Baha’u’llah and his sister [Bahiyyih Khanum] are the favorites of God, and the rest of the family and the relatives, numbering over thirty people, are all cut off and considered infidels, and with their followers are called naqizin (violators) simply because they do not obey and believe in the claims of their half-brother, the eldest son of Baha’­u’llah, Abbas Effendi.

According to the Kitab-i-Aqdas, our Assembly kept all the festivals and anniversaries which the followers of Baha’u’llah are commanded to keep, and organized the House of Justice, of not less than nine mem­bers, to manage the affairs of the cause of God and the spreading of His word. We also incorporated the Society of the Behaists (the followers of Baha’u’llah) in America, according to and under the protection of the laws of the government, as Baha’u’llah commanded us strictly to obey the laws of the country in which we live and be loyal citizens thereof. We conducted our meetings and performed all our religious duties in accordance with the Kitab-i-Aqdas, which we have constantly made our special study. Besides the organization of the First Assembly of Behaists in Chicago, we organized the Second Assembly in Kenosha,

Wisconsin, under a charter granted to them from the Society of Behaists in America.

Reference:- ‘ A Lost History Of The Baha’i Faith’

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