Promised one of Islam and Bahai Faith
March 16, 2014 Leave a comment
Article by Dr. Habib Siddiqui
Before I confront the Bahai view on the above subject, as presented by Babak Mohajerin, let me give a brief account of this religion how it started in order that Muslims have a fair understanding of what it stands for and why its understanding of certain explicit verses in the Qur’an are different than Muslims. (References are also cited for proof.)
In the middle of the 19th century, Mirza Ali Muhammad Shirazi, an Iranian claimed to be the agent and Bab (door) of the awaited Imam Mahdi. He had a small following, and the sect came to be known as Babieh (Babism). After a short while, he claimed himself to be the awaited Imam (1), and later as a prophet and the bringer of a new religion (2). He was not emotionally balanced, and as such, later claimed Godhood (3). In Resalah Lel-Thamarah (Treatise for fruit), he wrote:
”Truly I am certainly God: there is no God other than me. I am unique and single. Truly I am God, there is no God other than me – the eternal Lord, truly I am that very God and there is no God other than me who is unique and single. In the name of God who prevents and who is holy and pure, in praise of You my God, truly I call You and and all things to witness that You are truly God and there is no God other than You.”
For his contradictory statements he was often times confronted by the Ulema in Iran. He would usually repent and renounce his claim (4). His apparent insanity saved his life in more than one occasion (5). His writings for the illiterate laymen had some effect among the Babis, and they rioted against the government in some cities. In Isfahan, the rioters were aided by Governor Manucher Khan Gurji, a Russian of Armenian christian origin (6). Both the British and the Russian embassies were directly involved in these riots by aiding the Babis(7). Amir Kabir, the Grand Vizier, realizing that so long as the Bab was alive, his followers would not stop their rioting, executed him (5).
After Bab’s death, the Babis were led by Mirza Yahya Noori, known as Sobh-e-Azal (the eternal dawn). After an unsuccessful attempt to kill the Shah, the group was persecuted. Yahya fled to Baghdad, while his step-brother, Mirza Husein Ali took shelter in the Russian embassy. Later, Husein was escorted to Baghdad by the official agents of the Iranian and Russian governments (8). Mirza Husein Ali sent a tablet to Russian emperor, praising and praying for him, confirming total servitude and expressing thanks (9). The latter allowed the Babis to construct a temple in south of Russia in AeshqAbad and in its attempt to crush the Islamic government provided all help to the Babis (22).
In Baghdad, where the Babis became Ottoman subjects, a serious fight broke out among them as to the issue of leadership of the community, since many forged the handwriting of Bab, claiming to be his successor.
This and other clashes with Iraqi Muslims brought about a state of total chaos (10). The Ulema in Iraq wanted the Ottoman government to deport Babis for creating a total anarchy. Then the Babis were first moved to Istambul and later to Edirneh. When Mirza Husein claimed to be the successor of Bab, the Babis got divided into two opposing camps, each led by one of the step-brothers – Mirza Husein or Mirza Yahya.
With the unending riots and connections which the Babis held with the foreign embassies opposed to the Ottoman government, the latter exiled the followers of Yahya to Cyprus and those of Husein to Aaka in Palestine (11).
When the support for Yahya’s followers from the foreign governments diminished, the group gradually dispersed and vanished. Husein Ali was always able to keep in touch and get the support from foreign governments. He claimed the title of “Bahaullah” (the beauty of God) and described the Bab as the harbinger of his own emergence. Soon he gained full control over the Babis and founded the creed of Baha’ism.
Like Bab before him, he first claimed prophethood (12) and then Godship (13). Meanwhile, he was receiving monthly salaries from the Czar (14).
After his death in Aaka, his son, Mirza Abbas (known as Abbas Afandi) succeeded as leader of the Baha’is and called himself Abdul-Baha (the servant of Baha).
When the communist revolution started asserting itself in early 20th century, Russian govt. stopped its support for the Bahais.
Facing numerous difficulties, Abdul Baha then approached the British government offering to spy for them against the dying Ottoman empire (15).
During the first World War and the aggressive entry of the British Army into Palestine under the generalship of Allenbee, the Bahais provided all possible help to the invaders.
Learning this, Jamal Pasha, the Commander of the Ottoman forces, wanted to execute Abdul Baha for treason (16). Lord Balfour, the architect for the infamous Balfour declaration, the then British Foreign Secretary, ordered Gen. Allenbee to protect thelife of Abdul Baha and his followers (17). Later, in a formal ceremony knighthood was granted to Abdul-Baha (18).
Sir Abbas Affendi’s funeral was personally attended by several British dignitaries, including Sir Herbert Samuel – the British Chief Commissioner in Palestine, who was one of the founders of the zionist state of Israel.
In accordance with Abbas’s will, the leadership came under his grandson, Showqi Afandi. He, too, helped realize the goals of British colonialism.
And within a short period Baha’ism spread all over U.K. and its colonies, esp. Uganda (19).
Showqi’s contacts with the colonizers helped Bahaism to spread in U.S.A. and other parts of the world.
He revived the intricate network of Free- masonry at a lower level in the form of Baha’ism, by offering the myth of “one world religion.” (23)
Having no son and nearing his death, Showqi appointed nine Bahais to constitute the Intl. Council of Bahaism and laid the foundation for the Baitul Adal A’azam (the Universal House of Justice) or the Administrative Organization of World’s Bahais.
After his death, as per his will, Charles Mason Rimi, an American, with probable CIA connections was appointed the head of Baitul Adal (20).
At present, with the power, money and conspiracies of world colonialism, Bahaism has fully committed itself to fulfill the dream of the world devouring powers to acquire global domination.
As I have shown above, Baha’ism from its very inception was helped, materially and ideologically, by the Russian and British imperialism for furthering the latters’ onslaught in Muslim lands. At a difficult period in Muslim history, Bahaism collaborated with the zionists for the establishment of state of Israel (21). Through its connection with Zionists it penetrated various governments serving the interest of the West, a notable example is: Iran under the Shah (23).
This servitude for the western masters, in turn, brought nothing but misery, poverty, strangulation, stagnation, murder, oppression, tyranny and whole-sale dependence, to the Muslim nation.
It can also be noticed that Baha’ism, like Ahmedi/Qadianism, started with its founder’s claim to be the awaited Imam Mahdi, which later developed into the claim for prophethood and divinity. (These groups do not accept the finality of Muhammad’s prophethood.) Muslims, based on the sahih ahadith of Muhammad (SAWS), do expect the coming of Imam Mahdi (a descendant of Muhammad (SAWS); he will NOT be a Prophet since Muhammad (SAWS) is the LAST of the Prophets; he will follow the shariah of Islam) towards the end of time. He will come at a time when Muslims will be in a dire need to find a leader to lead them against forces which will try to extinguish Islam from the earth. He will lead the Muslims to victory, and establish justice. This expectation manifests itself into protests against oppression and injustice, and Muslims alone, unlike any other religious community on earth, have never been totally succumbed to the evil forces. Colonization was imposed upon our territories, from Morocco to Indonesia, yet, we never embraced the very dehumanization as a result of such process, and always resisted occupation, aggression and exploitation in our territories. The sacrifice of Muslims in Algeria, Libya, Indian sub-continent, Indonesia, the Sudan, Somalia, and more recently in Afghanistan, Palestine and Bosnia are only a few of the examples in that road to combating subjugation and foreign tyranny. Muslims have always tried to negate existing unjust conditions imposed upon the world by despots, whose weapons were force, money and deceit. This resistance of Muslims has always discomforted the enemies of Islam. In their attempt to weaken the very fabric of Islam, these enemies from without have always sought people from within who would distort the teachings of Islam. These enemies of Islam know (knew) that if they could create false Mahdis among Muslims, who instead of calling for jihad commands his followers to be puppets of the oppressors, then there will be no interruption to their exploitation. Hopes and dreams of Muslims will give away to despair, cowardice, lethargy and dependency.
As a result of this conspiracy, in the last century alone, we find three claimants to be Imam Mahdi, e.g., Ali Muhammad Shirazi, Mirza Husein Ali and Mirza Golam Ahmed of Qadian, each of whom were supported by colonial powers of the West. None of these three, in turn, ever launched a Jihad movement against the colonizers. Instead, they acted as stooges for foreign forces, which were hostile to Islam. Baha’i leaders even spied against the Khilafah and collaborated with Zionists.
It is inconceivable that this deviant group would have as much success without the moral and financial support from the enemies of Islam.
As a matter of fact, Baha’ism proved to be the colonialists’ most fruitful investment. Through its teachings, it offers a version of religion which is self-contradictory, deceitful, nonsensical and ludicrous. Despite its leaders’ own servitude to foreign masters, their irrelevant verbiage about not participating in politics for nominal Bahais increase the stranglehold of Taghut over the subdued
people, and fulfill the long-term objectives of its financiers.
In their wishful dream about creating a world religion that encompasses all the various religions (from polytheistic religions like Hinduism to monotheistic religions like Islam) the leaders of the Baha’i faith over last several decades have written books which are self-contradictory.
While the Qur’an and ahadith of Muhammad (SAWS) are very clear that all the scriptures (including the Bible) except the Qur’an has been corrupted by human hands, the Bahais, in order to curry support from christians, appear to give the impression that they believe in the pseudepigraphic books of the New Testament, and that they accept the authenticity of the gospel accounts about Jesus’s crucifixion. We, Muslims, don’t have to butter someone in order to accept our views. The matter concerning Jesus is settled, as far as we are concerned.
With the death of imperialism, today, neo-colonialism tries hard, through invented, deviated sects to alter and metamorphose the face of Islam and eliminate the main elements which comprise the revolutionary character of this great religion. They scheme and Allah schemes. Surely, Allah is the Best of the schemers. May Allah keep us on the road of guidance and save us from falsehood, no matter, under whatever disguise it comes. Ameen.
(1) Nuqtat-ul-Kaaf (The dot of the letter Kaaf), compiled by M.J. Kashani and E. Browne, Brill Printing House, Liden, Holland (1910);
Panj Sha’an (Five Affairs) of Ali Muhammad Shiraji;Talkhise Taarikhe Nabil Zarandi, Baha’i Publications, Amri Pub.,Tehran (1946);Zuhoor-ul-Haq (The appearance of the truth), p. 173.
(2) Nuqtat-ul-Kaaf, p. 151;Bayan (Expression) of Muhammad Shirazi, ch. 2, unit 2 Makaatib (Letters) of Abbas Afandi, vol. 11, p. 266; Al-Mufavedaat (Conversations) of Abbas Afandi, Brill Printing House, Liden, Holland (1908), p. 124.
(3) Lowhe Heikal-ul-din (The tablet of the image of religion), the supplement to Bayan of Ali Muhammad Shirazi, p. 5; Resalah Lel-Thamarah (Treatise for fruit) of Ali Muhammad Shirazi.
(4) Talkhise Taarikhe Nabil Zarandi, p. 138;Rowdat-ul-Safe Nasiri of Mirza Reza Quli Khan, vol. 10, p.311, 423; Naqtat-ul-Kaaf, p. 133;Kashf-ul-Gheta’a (The removal of curtains), pp. 202-204;Qarne Badi’a by Showqi Afandi, Amri Pub., vol. 1, p. 423; Inshe’ab dar Baha’iat, pp. 70-74.
(5) Talkhise Taarikhe Nabil Zarandi; Rowdat-ul-Safe Nasiri;Kashf-ul-Gheta’a, p. 204; Nasikh-ul-tavaarikh;Kavaakeb-ul-durriah (The brilliant stars)
(6) Talkhise Taarikhe Nabil Zarandi, p. 196.
(7) Shooreshe Babian dar Iran (The rebellion of the Babis in Iran),Pub. of Soviet Academy, Moscow (1939), vol. 30, pp. 143-159;Naqtat-ul-Kaaf, p. 266; Inshe’ab da Baha’iat.
(9) Mubeen (Clear) of Mirza Husein Ali, p. 76;Qarne Badi’a, vol. 11, p. 86.
(10) Inshe’ab dar Bahai’at, p. 83;Ma’edahe Aasmaani (Heaven’s table), Amri Pub., Tehran;Qarne Badi’a, vol. 11, p. 177.
(11) Qarne Badia, vol. 11, pp. 270, 271, 275;Kavaakeb-ul-durriah, vol. 1, pp. 389, 381, 383;Inshe’ab dar Bahai’at, p. 84.
(12) Maqaalahe Shakhsie Sayyah of Mirza Husein Ali;Iqan of Mirza Husein Ali; Al-fava’ed (The advantage) of Mirza Abdulfadle Gulpaygani.
(13) Mubeen, pp. 21, 48, 56, 210, 233, 286, 308, 342, 384, 385, 417…;
Makateeb, p. 225 (Abbas Afandi).
(14) Majmoo’ahe Al-wahee Mubarak, p. 159 (Mirza Husein Ali).
(15) Qarne Badi’a, vol. 11, p. 125; vol. 111, p. 291; Inshe’ab dar Bahai’at, p. 121.
(16) Qarne Badi’a, vol. 111, p. 297; Inshe’ab dar Bahai’at, p. 121; Bayaan-ul-haqaayeq (Expression of realities) of Abul Husein Ayati, p. 71.
(18) Qarne Badi’a, vol. 111, p. 299; Inshe’ab dar Bahai’at, p. 118.
(19) Akhbare Amir, no. 4 (1950).
(20) Inshe’ab dar Bahai’at, pp. 195-203.
(21) Baha’i News, Sept. (1947);Akhbaare Amri, (1947), No. 7.
(22) Masaabihe Hedaayat (The lights of guidance) of Azizullah Suleimannis, Amri Pub., Tehran (1947).
(23) Baha’ism: a Sect at the Service of Colonialism by Mujtaba Sultani.