بهائیت

The presence of the Baha'i Faith in Africa dates back to the second half of the 19th century, along with the lives of the three Baha'i leaders: Baha'u'llah, 'Abdu'l-Bahá, and Shoghi Effendi. Each of them had at leas t one previous visit to this land. Baha'u'llah's visit to Egypt in 1868 is considered the beginning of Baha'i activity in the entire African continent. Countries located in the sub-Saharan region of Africa have been exposed to Baha'i Faith since the firs t half of the 20th century, when Shoghi Effendi undertook missionary missions in this region in 1929 and 1940, and the planned missionary activity of this Faith officially began in the 1950s, along with the anti-colonial s truggles for the independence of African countries. Although Wes t Africa, according to Shoghi Effendi’s plan, experienced the beginning of Baha’i propaganda in sub-Saharan Africa, other regions in Eas t, Central, and Southern Africa witnessed the presence of Baha’i missionaries from Western Europe and the United S tates in the second decade of the twentieth century, and gradually, native African followers and missionaries. This article examines the history of the presence, the type of missionary activity, and some centers affiliated with Baha’i followers in this region.

One of the criteria for recognizing true religion from false religion is "contradiction". The presence of contradiction in the words and actions of a claimant of the Faiths and prophecy is the criterion of his invalidity. In the Holy Qur'an, God introduces the existence of differences in those books as the reason for its non-divineness and says that the Qur'an hates contradictions and differences. In the pas t ages, when divine prophets appeared, there were also deceivers who falsely considered that they were to be God's representatives. Wise people, according to the criterion of truth and non-contradiction, and relying on reason, by examining their words and behavior, when they found contradictions and lies, they ruled that they were invalid. In this article, an attempt has been made to verify the claims of the Baha'is according to this criterion. In this regard, a brief overview of their history, works and behaviors has been taken into consideration and as a result, contradictory things have been seen. From the multitude of contradictions that can be seen in the works and behavior of Baha'i leaders, in this research, a significant number has been collected, which shows that many contradictions and differences can be found in their remaining works, and as a result, their divinity cannot be accepted.

This article seeks to criticize and examine two dubious statements from the Book of Fara’id - written by Mirza Abul-Fadl Gulpaygani - and while recognizing the Book of Fara’id, it challenges the two doubts of “the novelty of the age of the Qa’im” and “the contradictions of the Mahdist hadiths and the necessity of denying them.” It will consist of four parts: “A. Introduction, B. Critical examination of the doubt of the appearance of the real Mahdi at a young age, C. Critical examination of the doubt of the difference and contradiction in the Mahdist hadiths, and D. Conclusion.” It should be noted that the Book of Fara’id is considered the most important argumentative book of the Baha'i movement, and the firs t doubt seeks to withdraw the Mahdism and Qa'im from the twelfth Shiite leader on the pretext that a thousand and four hundred years have passed since the birth of the Holy Prophet, and to apply it to the leader of the Babi religion. The studies conducted indicate that the claim of the author of the Book of Fara’id is incorrect, and the answers are given in detail in this article. In this regard, while distorting and unprofessionally cutting the narrations (Ahadith), he has based his claims on incomplete statements. His other doubt is based on doubting the foundation of the Mahdavi Hadiths and seeks to ques tion the authenticity and formality of the Mahdavi Hadiths in forming religious beliefs, while showing contradictions in the Mahdavi hadiths. This too can be resolved by an expert look at the science of hadith studies and presenting a real solution to resolve possible contradictions; a solution that the author of Fara'id has not addressed either due to ignorance or out of motive and intent.

Many times,the topic of Baha’i is associated with false information in people's minds. Inthe meantime,some common mistakes,which are sometimes mentioned by missionariesand organizations,have been created frequently for the youth,the general public. Toclear these doubts,it is not always possible to refer to important sources,in-depthresearches,and sometimes these people do not have the opportunity,the possibilityof deep,long study on the subject of Baha'i,and with short speeches,they have somemisconceptions. Therefore,in response to it,a documented,short,practical,accuratetext should be provided.
With this goal in mind,this article seeks to clarify some of these mistakes about Baha’iand tries to briefly provide some documentation,although documenting all the propositionsof the text would make it out of general use. Common misconceptions are:It is not necessary to study Baha'i,Baha'i is a sect of Islam,New,modern religion,Oppression,righteousness,Morality,hones ty,Connection with Israel,Belief inthe equality of men,women,Belonging to Baha'i symbols of modernity,earlyschools,The Pahlavi regime's oppression of Baha'is,The reason for the non-spreadingof Baha’ism,Clerical position,Entry,exit from Baha'i,Hide the belief (taqiyyah),Involvement in politics,Patriotism,Corruption,espionage,Mandatory orders,Selectivemanagement,Children's religion. In this article,the las t nine subjects are discussed.

Throughout his tory, the calling of prophets has been accompanied by signs and evidences. These signs are called miracles. The miracle is the difference between the true claimants of prophethood and the liars who call themselves prophets. The Baha'i faith does not consider the performance of a miracle or an unusual act as proof of prophecy.
They believe that in order to prove the authenticity of the Prophet, there is no need to present an extraordinary matter, also no prophet has presented a miracle to prove his authenticity. They interpret the prophets' miracles as esoteric, but at the same time they believe that the Quran is a miracle of the Holy Prophet (PBUH). However, in 1264 AH, with the revelation of the book "Bayan Mizan Men Endellah" ( the Book Bayan )written by Ali Mohammad Shirazi known as "Bab".
This research collected, analyzed and processed data by using the library-descriptive method, and finally, the miracle of The Qur'an has been defended and finally rejects the Baha'i claim that the Qur'an is abrogated.

Many times, the topic of Baha’i is associated with false information in people's minds. In the meantime, some common mis takes, which are sometimes mentioned by missionaries and organizations, have been created frequently for the youth and the general public. To clear these doubts, it is not always possible to refer to important sources and in-depth researches, and sometimes these people do not have the opportunity and the possibility of deep and long s tudy on the subject of Baha'i, and with short speeches, they have some misconceptions. Therefore, in response to it, a documented, short, practical and accurate text should be provided.    
With this goal in mind, this article seeks to clarify some of these mis takes about Baha’i and tries to briefly provide some documentation, although documenting all the propositions of the text would make it out of general use. Common misconceptions are: It is not necessary to s tudy Baha'i; Baha'i is a sect of Islam; New and modern religion; Oppression and righteousness; Morality and hones ty; Connection with Israel; Belief in the equality of men and women; Belonging to Baha'i symbols of modernity and early schools; The Pahlavi regime's oppression of Baha'is; The reason for the non-spreading of Baha’ism; Clerical position; Entry and exit from Baha'i; Hide the belief (taqiyyah), Involvement in politics; Patriotism; Corruption and espionage; Mandatory orders; Selective management , Children's religion. In this article, the firs t ten subjects are discussed.

Dr. Vernon Elvin Johnson, a s tudent of theology in the Chris tian seminary and university, writer and critic, who has a his tory of oratory and preaching in the church, got acquainted with Baha’i in the course of his religious s tudies. In addition to s tudying academic books and the works of Baha’i missionaries and critics, he also attended Baha’i preaching meetings and met face-to-face with prominent Baha’is and their culture, and after eight years of extensive library and field research, he wrote his doctoral thesis  In the field of philosophy of religion.
In this detailed research, he showed that in all s tages of succession in the Babi- Baha’i faith, the person who became the head of the group, in order to jus tify his legitimacy, firs tly, made heretical changes in the previous teachings of the group. Secondly, at every s tage, famous people opposed the claimant of the new leadership or his changes and heresies, and because of this, they were rejected and expelled from the group and the newcomers and less knowledgeable about the basic teachings remained in the group. Thirdly, the group that claims to create the unity of the human world, at every s tage of its succession, has had to reject and expel a number of its main people. Fourthly, due to the Wes tern tendencies of the Baha’i leaders in the Ottoman Empire, what is introduced as Baha’i today has a very different nature from the early Babi-Bahá’í religion and is highly influenced by Wes tern and Chris tian culture and traditions. Dr. Johnson believes that even though Baha’i is wearing a cover of Chris tianity and modernity and modern Wes tern culture, it is a dogma religion with an unchangeable book of rules from the 19th century. While s tudying the his tory of the war-mongering Babians and Baha’u’llah’s participation and support in their terroris t actions and explaining the performance of Abbas Effendi and Shoghi Effendi with the critics within the group, he warns that according to Baha’i teachings and rulings, the Universal House of Jus tice, consis ting of only Baha’i members, intends to take over the position of the legislative, executive and Judiciary in a single world government, which is a cultic and dangerous idea. Looking at the performance of the leaders of the Baha’i organizations in censorship and control of the academic works of Baha’i writers, eliminating and rejecting opponents, not paying attention to the suppression of the real truth, the lack of equal rights of men and women in the Baha’i society, he advises them to respect the different thoughts and perceptions of the Baha’is. , show self-confidence and accept the opinions of critics; otherwise, they will gradually deteriorate

From the beginning of the formation of Baha'ism and with the elimination of the Qajar kingdom and the Iranian cons titutional movement , then the firs t and second kings of Pahlavi regimes and finally the Islamic Republic of Iran, no government has recognized Baha'ism from a legal point of view. The aforementioned governments, which have even had deep ideological and s tructural conflicts with each other, have all been accomplices in not recognizing Baha'ism. This shows that the legal confrontation with Baha'ism is not only a result of the Sharia-based and jurisprudence-oriented view, but even the governments that did not consider themselves to adhere to the Sharia, did not find any legal jus tification to recognize Baha'ism! However, even though the influence of the Baha'is in the political s tructures of the Pahlavi regime was extensive, the juris ts were never able to raise a legal argument in favor of the recognition of Baha'ism. This point is the Achilles' heel of Baha'i in the his tory of contemporary Iran and really puts the Baha'i community in this position to answer why no legal sys tem and government in Iran (and not anywhere in the world) recognizes Baha'i as a Baha’i Belief ?! This article tries to find a documented answer from legal documents for this puzzle.

Mr. Seyyed Mohammad Mohit Tabatabayi (1280-1371 solar) was one of the most prominent literary, cultural, historical researchers, critics and writers of Iran and left behind many research works. The professor has conducted a unique research on the subject of Baha’ism in their original and historical books, and with his expertise in original texts , he has shown that the original Baha’i works such as Kitab Aqdas and Kitab Iqan have not been immune from falsification, distortion and forgery, and the heart of reality. This volume of scientific, literary and textual inadequacies in these two books shows that this religion is human and not divine. He has also done historical research and challenged about the main Baha'i history books.

Sisan village is in the East Azarbaijan province in the northwest of Iran. Before the victory of the Islamic Revolution, this village was the largest Baha'i village in the northwest of the country. The Baha'i propaganda methods there include threats with guns, financial aid to poor Muslims, marriage of Baha'i girls to young Muslims, sending Baha'i doctors, sending Baha'i missionaries, buying Muslim lands and weakening their economic power, showing Baha'i films (along with providing examples in this article ). Some activities of the Baha'is of Sisan village and the organizational support of the Baha'is there have been investigated. Examples of violence that Baha'is have done for various reasons, such as being involved in the attack on the students of Faiziyeh School, conflicts with Muslims for various reasons, such as being sent them to the military services, have been presented. The historical performance of the Baha'is after the Islamic Revolution of Iran in the face of the guidance of the scholars and their enlightening conversations has also been studied and it has been observed that due to the Islamic propaganda, a number of Baha'is became Muslims and the Baha’i organization ordered the general migration of the Baha'is from there and then they were claimed that they were oppressed. They showed that the Muslims expelled them, but according to the available evidences, there was no compulsion on their migration or oppression against them at that time.

One of the most important criteria for distinguishing the divine school from the non-divine is its approach to the belief of monotheism, which means the oneness of God. Monotheism is the most important principle of Islam. One of the groups that introduce itself as a divine and monotheistic religion is Baha'i. This article seeks to answer the question, what is the most important criterion and measurement for the truth of the claims of the divinity of religions, and is Baha'i a divine and monotheistic religion? In response, the belief in the monotheism of Almighty God is one of the most reliable indicators and criteria of a religion's divinity and non-humanity, and it has been shown that the claims of divinity and lordship of the Baha'i leaders do not allow Baha'ism to be accepted as a divine religion. Also, in this study, the responses and justifications of the Baha'is to the claims of their leaders have been discussed and the criticisms that have been made to them have been presented. One of the most common justifications is the use of Islamic mystics' materials, which, in addition to the impossibility of adapting those materials to the claims of divinity, can be found in the documents and works of Baha'i leaders.

The late Abdul Hossein Ayati, known as Avarah, is a Baha'i writer, researcher and critic who, after 18 years of being an active member of the Baha'i organization, was rejected by Shoghi because of his critical positions and protesting views towards Baha'ism and its leaders, especially Shoghi Effendi. Despite his services to the Baha'i community, he was harassed. Although Abdu'l-Bahá and Shoghi Effendi, the Baha'i leaders had issued numerous tablets describing Ayati and introduced him as a servant and activist, but after hearing his criticisms and points of view, they preferred not to have seen his records and issued confirmations about him, Ayati who was a Baha’i historian himself, announced with careful study of Babi and Baha’i history that the Baha’i leaders are continuously cleaning up the Baha’i texts and changing and distorting them. Ayati does not consider Baha'i as a divine religion and believes that Baha'i is a dangerous sect and movement that not only has nothing new to say, but its teachings are also a false adaptation of Islam and other religions. Ayati did not consider Baha'u'llah, Abdu'l-Baha and Shoghi Effendi to be infallible and considers the leaders of this sect to be political and dependent people who seek financial benefits and rule the world.

In this article, the concept of the end of time( Apocalypse) has been discussed and it has been shown that we are now in the era of the end of time, i.e. the era of prophethood of the prophet of the end of time, Hazrat Muhammad bin Abdullah (pbuh), which will begin with his mission and continue until the resurrection. In the continuation of the discussion of the end of time (Apocalypse )between different religions, they also believe that the promised savior will appear and justice will replace oppression in the world. According to the received news, the harsh conditions of the end of time will cause many losses for people, so that many people will lose their faith and leave the religion. In the end of time, sectarians have been and are active in order to create a gap and division between the believers, and false claimants have appeared in the form of religion and by seducing groups of the society. They have created divisions or multiple factions, and while misleading people, they have prepared the political goals of the enemies of religion. Among these sects in our time, Wahhabism and Baha’ism are the two causes of division and deviation, both of which have colonial roots and have caused heavy losses to Islam and Muslims. However, in this difficult time of the apocalypse in which we are living, we are obliged to be steadfast in religion and steadfast in faith.

Sheikh Mohammad Ghazali, who is one of the greatest contemporary jurists and advocates and teachers of reformism, was a professor at Umm al-Qora University in Mecca and a professor at the Faculty of Sharia in Qatar. In 1401/A.H- 1981, he was appointed to the position of the deputy of the Egyptian Ministry of Endowments. He was also the head of the scientific council of Prince Abdul Qadir Algeria Islamic University of Algeria for five years. More than fifty books have been published by him. He was also famous for his literary style of writing and was known as in charge of Da’wah, (religious propagation and dissemination of Islam) One of Sheikh Mohammad Ghazali’s books is “Defense of Faith and Shari’ah”, which in it deals with colonial religions and the introduction of Baha’ism. In this book, he introduces Baha’ism as a colonial religion that did many services to England and played an important role in the occupation of Palestine. It also mentions the importance of the two rulings of Hajj and Jihad, which the Baha’i religion has banned them. In addition, Abdu’l-Bahá’s hypocrisy and his lack of truthfulness in facing Muhammad Abdu and going to the Muslim Friday prayers until the last week of his life are also expressed. In the following, some of the services that Baha’ism has given to colonization have been mentioned. In this article, we have provided the translation of this section of the above mentioned book.

Abdu'l-Bahá has introduced the "unity of the human world" as a supreme principle in the Baha'i religion. He introduces Baha’i as a religion that seeks to realize this ideal, but to what extent Baha’i in general and Abdu'l-Bahá in particular is true in this matter while it is a matter of many doubts. In this article, which is organized by descriptive and analytical method, the principle of unity of the human world is judged. The findings of this research show that the divine religions' call for unity has always been around the monotheism and worshiping God but Baha'i has strayed away from this basic principle. There are also contradictions among other Baha'i teachings with this issue. In addition, we can count numerous behavioral examples of Baha'i leaders that are in contradiction with this principle. These examples show that either this principle is basically not appli- cable - as the Baha'i leaders themselves have not been able to comply with its provisions or that it was formulated to achieve specific goals and for others and the Baha'i leaders themselves did not believe in it. In the meantime, Baha'i's leader’s dependence on the humanistic schools of thought in the East and West distort the innovation and correctness of this principle in this Faith. On the other hand, in its behavior and belief, Baha'i not only does not have a solution to realize the "unity of the human world", but also does not move in the direction of achieving it.

After the formation of any sect or faith that claims to be divine, an important thing to examine the legitimacy or rejection of that faith is the book or books that they claim to be divine. In fact, the main books of any religion reveal the vision, attitude, thoughts, deeds and faiths of that religion. One of the sects that claim to be divine is Baha’ism. For this reason, we decided to examine the truth or falsity of this claim by carefully examining its books, which are valid for the Baha’is. In this article, we review the original Baha’i book, Iqan, as well as the overview of the book A glance at Baha’i Faith , Baha'u'llah and the New Age, and The Barber Memoirs . During their various years of publication, we have reviewed these books carefully. Al- though, according to the Baha'ism, all books published under the auspices of the National Committee for the Publication of Baha’i Books are divine, incorruptible, and approved by the Baha’i Organization. In order to clarify the truth, in this article we examine the different versions of publication of these books. While examining these books, significant differences are observed between their different editions.

One of the westerners who met Abdu'l-Bahá was a man from America. After his meeting, he wrote a book about Abdu'l-Bahá called "Life and Teachings of Abbas Effendi". The publisher of the book asked Edward Granville Browne )1862-1926(, a famous English orientalist and Iranologist, to write an introduction to this book, and he did so. Examining the written introduction reveals interesting points about Edward Brown's vi- sion of Baha'is and reciprocally Baha'is' view of him. Such as his view on the intolerance of Baha'is towards the followers of other religions in case of gaining power and his report on their desire to destroy all the copies of the ) Noghtat ul – Kaf ( book. In the end, Brown expresses Some points from his view towards the Babis and Baha’is, as well ashis memories and )conversation( with an English diplomat: the lack of a canon holy book with an acceptable author, the lack of religious principles, their readiness and motivation to suppress historical facts and distort of historical subjects, Baha’is dissat- isfaction with Brown's research and his translation of the book )New History( and the fact that he has shown the historical roots of Babiism )and then Baha'ism( in Shiism and Shaykhism, the differences and divisions between the Ezelis and Baha’is and the reason why Babis are willing to sacrifice their lives.

The book “Some Answered Questions”is the result of questions and answers from Lau- ra Clifford Barney and Abdu'l-Baha. The contradictions and flaws in this book by 'Ab- du'l-Baha, who is considered “The mystery of God “ and “ Interpreter of the divine words of Baha –ullah ", are a sign of the inaccuracy of the principle of legitimacy and against the claim of Bahai leaders that they are divine and heavenly. In this paper, in addition to internal inconsistencies, the validity of the standards of perception from the point of view of 'Abdu'l-Baha, and the compatibility of some of the contents of the book with historical narrations are examined.

The Baha’is claim that Taqiyya (Dissimulation) is forbidden in the Baha’i Faith, and they considers it to be a kind of hypocrisy and lying. However, examination of various documents shows that Baha’i leaders and elders believed in and commanded it, but it has been banned during the Shoghi's leadership. Kamran Iqbal, retired director of the Department of Middle East and Islamic History of the University of Bochum, Germany, has published an interesting article on this subject and provided important evidences from Baha'i sources. One Baha'i wrote a critique about it, and Dr. Iqbal responded to him. Here Iqbal’s article and his answer are reviewed.