جستجوی مقالات مرتبط با کلیدواژه "abdul-bahá" در نشریات گروه "معارف اسلامی و علوم قرآنی"

This article examines and explains the treatise of Tanbih al-Naaemin written by Ezzieh Khanom, the sister of Sobh Azal and Baha’u’llah, as well as Abdu'l-Bahá's aunt. First of all, a brief review has been done regarding the position of this person from the point of view of Baha'is, which has been highly respected and praised by Abdu'l-Bahá. Aside from Abdu'l-Bahá's descriptions of his aunt, his mastery of literature and religious issues is evident from his writing in this treatise. In the following, the reason for writing this treatise on his part, which is actually a detailed response to Abdu'l-Bahá's letter regarding the invitation of his aunt, who was a Babi who believed in the succession of Sobhe Azal, to the Baha'i Faith, has been discussed. The main and important part of this research is a summary of Ezzieh Khanum's answers. These answers have revealed untold things from the history of Baha'u'llah's life, which, in a sense, reveals his hidden face to everyone. Due to Ezzieh's closeness to her brother and full knowledge of Bahá'u'lláh, the hidden intentions and purposes in many of Bahá'u'lláh's behaviors have been expressed by her sister. Apart from these revelations, she criticized some of Bahá'u'lláh 's basic claims from Babiyeh's point of view and basically called them invalid. This treatise can be found in Babiyan's works now. Mr. Seyyed Meqdad Nabavi has collected all of this treatise along with research related to this treatise in a book with the same name. The full text of the treatise is available in this book without any changes, and titles for Ezzieh's answers have been determined, which has made reading and finding the material much easier.

Mirza Ahmad Sohrab is a Baha'i writer, researcher and critic who, after 46 years of being a member of Baha'i, was rejected by Shoghi because of his critical positions and protesting views he expressed towards Baha'i, Baha'i administrative organizations and Shoghi Effendi. Despite his interest in the Baha'i faith and the services he had rendered to the Baha'i community, he was harassed. Although Abdu'l-Bahá, the third leader of the Bahá'í Faith, had issued several plaques describing Sohrab and introduced him as a servant and activist, but after Abdu'l-Bahá's death, Shoghi Effendi could not bear to listen to his criticisms and opinions and preferred his records and approvals issued by Ignoring Abdu'l-Bahá and expeled him from the Bahá'í community. Sohrab did not accept Shoghi Effendi's method in managing the Baha’i community and believed that Shoghi's violent and autocratic deeds made the face of Baha'ism harsh and unbearable in the eyes of others. He introduced Shoghi-era Baha'ism as an intolerable sect and movement, and he was unhappy that a religion claiming humanitarian ideas had turned into a dangerous organization. After being expelled from the Baha’i community, Sohrab, with the cooperation of some of his Baha’i friends, and using the New History Association and the "Caravan of the East and the West" institute, continued to work in the field of introducing and promoting Baha’ism, and many fans in America and other countries gathered around him and practically the first division after the death of Abdu'l-Bahá was formed around him.

Baha’i writers and missionaries claim that Baha’is pay special attention to education and that Baha’is are the pioneers and the first providers of modern science education and pioneers in the establishment of modern schools in Iran. However, the study of the history of the establishment of modern schools in Iran shows that the background of Iranians familiarity with European-style modern schools and the teaching of new sciences and the history of the establishment of modern schools in Iran are about eighty years before the establishment of the first modern-style Baha’i school in Iran, and this Baha’is claim is incorrect. In this study, it was found that, firstly, the familiarity of Baha’is with modern sciences and new schools has nothing to do with the teachings and writings of the Bab, Bahaullah and Abdu’l-Baha’; Rather, Abdu’l-Bahá got acquainted with these schools by studying the publications and observing the European-style schools in the territory; Therefore, the discussion of Baha’i pioneers in the establishment of new schools has no place. Secondly, the main motivation of the Baha’i leaders to establish the school was to teach and convert Muslim students and influence their parents. Thirdly, because the Iranian Baha’is were not very familiar with new sciences, they asked for help from the American Baha’i National Assembly to establish and strengthen their school, and they sent some migrant women missionaries to Iran.

Michael Zargarov (b. 1960 in Texas, USA) joined the Baha’ism in 1980 and as a Baha’i missionary conducted many missionary meetings and made numerous missionary trips throughout the United States and as an international migrant missionary to Mexico, Central America, the Soviet Union and had been sent to other countries. As an intellectual, educated and Baha’i missionary, after about 20 years of membership and sincere missionary activity, he realized the problems, mistakes, conflicts and ach of the institutions and institutions does not have an authority, such as( the Guardian of the Faith ) Wali Amrallah and Bait al-Adl.( House of Justice).
He was convinced that the Bahá’í community is unable and doomed to fail in realizing its goals and teachings, such as establishing world peace, unity of the human beings, and a golden age for human society, etc. He does not believe in the infallibility of Baha’i leaders and considers accepting such a belief as a move towards dictatorship and tyranny within the Baha’i community. He is highly critical of the leadership of the House of Justice and considers the House of Justice and the current leadership of Baha’i in Israel to be illegitimate and believes that Baha’i has not brought any achievements to the world after more than 170 years of its existence. In his opinion, Baha’ism, like other human sects, is generally a tool in the hands of those governments who want to dominate and is ultimately doomed to failure. In this article, a conversation with him is presented.

The unity of the human world is one of the important teachings of the Baha’i Faith, based on which Baha’i leaders, including Abdu'l-Baha, recommend that all human beings, friends and foes alike, be treated kindly and viewed with one eye, even if one he oppressed you, not only should he not retaliate, but he should also be treated well. However, when we look at history, we come across behaviors from Abdul-Baha’ that are quite to the opposite of such advice. This article discusses two examples of those behaviors: the threat of Ibrahim George Khayrullah to assassinate and the murder of Mirza Yahya. The important thing about these two people is that they were both Baha'is and, of course, after some time they had disagreements with Abdu'l-Baha.

Ibrahim George Khairullah, writer, speaker, Theologian, Intellectual, and Critic Baha'is was born on November 11, 1849, in Lebanon. He became a Baha'i in 1890, and started his propagation on Baha'ism by the approval of Bahaullah (the first Baha'is leader). Khairullah was the first Baha'is Missionary who traveled to the United States with the permission of Abdul-Baha to propagate the Baha'ism. He was able to invite some of American Christians to the Baha'ism through his modern and widespread propaganda. Due to Khairullah's valuable service, Abdul-Baha honored him with the various titles of "Conqueror of America", "Christopher Columbus II" and "The Perter of Bahaullah". After traveling to Acre and staying there for six months, while he was closing to Abdul-Baha and Bahaullah's family he came to the conclusion that Abdul-Baha was a liar, hypocritical, power-hungry, greedy, unreliable, and was not qualified to be the leader of Baha'i Faith. In return, Abdul-Baha became suspicious of khairullah, and didn't consider him as an obedient and trustworthy person. The dispute between them prompted Abdul-Baha to expel khairullah from Baha'i Community. After about ten years being of active membership in the Baha'i organization, Khairullah turn away from Abdul-Baha due to critic viewpoints of him. So, he became a follower and disciple of Abdul-Baha’s brother, Mirza Mohammad Ali Effendi.

William Miller, the researcher, writer, speaker, critic, and American Protestant Priest was born on 12 December of 1892, in Middlesboro, Kentucky, USA. In 1919, he obtained his Master from Princeton University, and then his Doctorate in Theology from university of Washington. Since 1919 he has been missioned to Iran, as a Christian Missionary from Presbyterian Church, and propagated Christianity for 40 years. He resided in Mashhad for a long time. Due to his long stay in Iran, Miller found perfect companionship and communication with the Baha`is and Babis, and knew the doctrines, teachings, books, and thoughts of the Baha`i leaders. By observing the Baha'i deceptive propaganda and activities in Europe and the United States, he sought to shed light on them by using the facts obtained from the history and teachings of the Babis and the Baha'is, and much information he had found about the Baha'is in Iran. Miller considers the Babi-Baha`ism not a divine religion, but a political- religious cult. He also knew that the Baha’i books were distorted, changed, reconstructed, and censored according to daily events and developments of the Baha’I leadership. Miller concluded in his study that the real successor of Bab was Mirza Yahya Noori, called as Subh-Azal. His half - brother (Bahaullah) seized the position of Mirza Yahya and control of the Babis by any means. Miller criticizes Abdul-Baha and Shoghi Effendi, the successors of Bahaullah, among other things, for not only they were unable to achieve the "unity of the human world", but also, for their failure to establish unity within their small family and limited Bahai community.

William Miller, the researcher, writer, speaker, critic, and American Protestant Priest was born on 12 December of 1892, in Middlesboro, Kentucky, USA. In 1919, he obtained his Master from Princeton University, and then his Doctorate in Theology from university of Washington. Since 1919 he has been missioned to Iran, as a Christian Missionary from Presbyterian Church, and propagated Christianity for 40 years. He resided in Mashhad for a long time. Due to his long stay in Iran, Miller found perfect companionship and communication with the Baha`is and Babis, and knew the doctrines, teachings, books, and thoughts of the Baha`i leaders. By observing the Baha'i deceptive propaganda and activities in Europe and the United States, he sought to shed light on them by using the facts obtained from the history and teachings of the Babis and the Baha'is, and much information he had found about the Baha'is in Iran. Miller considers the Babi-Baha`ism not a divine religion, but a political- religious cult. He also knew that the Baha’i books were distorted, changed, reconstructed, and censored according to daily events and developments of the Baha’I leadership. Miller concluded in his study that the real successor of Bab was Mirza Yahya Noori, called as Subh-Azal. His half - brother (Bahaullah) seized the position of Mirza Yahya and control of the Babis by any means. Miller criticizes Abdul-Baha and Shoghi Effendi, the successors of Bahaullah, among other things, for not only they were unable to achieve the "unity of the human world", but also, for their failure to establish unity within their small family and limited Bahai community.

One of the serious recommendations in the Bahai Faith is to write a will and determine a deputy for its implementation. In this regard, Baha'u'llah wrote his testament called the Covenant. In that will, he introduced his eldest son Abbas as his first successor, followed by his second son, Muhammad Ali.
Abbas Effendi chose the title "Abdu'l-Baha" for himself, to show how much he was de voted to service and devotion to Baha'u'llah. However, Abdu'l-Baha did not comply with many of the provisions of his father's will, and in practice he even ignored it, and appoint ed another person instead of Baha’u’llah’s second successor.
He even did not show courtesy nor respect for his father's family and his confidants, and despite Baha'u'llah's insistence on loving his family and avoiding discord, he caused great discord among the family and other Baha'is. Although he is called "Abdu'l-Baha", there is not a sign of servitude in his actions. This article deals with cases of breach of Bahaullah’s will.

The reconciliation and conformity of religion with science and wisdom is one of the twelve teachings of the Baha’i Faith. This teaching was devised by the Baha’ileader, Abdul Baha. Certainly the scientific statements given by a religious leader are complete, comprehensive and impeccable in all respects, as they are related to the source of divine knowledge and generally should not be inconsistent with the scientific findings. Abdul Baha refers to various science branches in the expression of this teaching. In response to the questions from his followers, he encourages them to learn science and technology. He has spoken on various physical topics such as the lightning phenomenon and the center of the spherical mirrors. In this article, one of Abdul-Baha’s scientific statements on the subject of light refraction in spherical mirrors is discussed. Then the human science is examined in this regard, given the Baha’i leaders’ claim that religion is compatible with science and wisdom. The status of the mirror as a tool in human life has also been explored. Then the scientific and physical dimensions of the subject and existing theories are introduced. Finally, the discrepancy between the Baha’i faith and the science is shown regarding Abdul-Baha’s claim about the spherical mirrors.

The relation between religion and politics has always been a matter of dispute among the intellectuals. Bahaism clearly speaks about this relation. Bahaullah, the leader of Baha’ism, ordered his followers to fully obeying the rulers and governments. His successor, Abdul-Baha, in his book entitled “The Secret of Divine Civilization “talked about his ideas of Noninterference in Politics. Shoghi Effendi, the Third Leader of Baha’ism, also continued the same direction and declared that Baha’ism is a nonpolitical faith and obeys the full obedience to all governments. The history of Iran shows that the Baha’is had an influential role in organizing, Progressing and even the defeats of some historical events. This article, explores the role of Baha’is in Constitutional Movement, Jungle Movement, 1299 Coup, Relation with Israel, Pahlavi Dynasty and the other interferences of Universal House of Justice and the followers of Baha’i Faith in the politics of Iran. It also examines and answers this question that whether the Baha’is are subordinates and followers of rulers and are keen to tenure the hearts of people or referring to the sayings of Shogi are preparing programs to capture the states and governments and establishing a Worldwide Baha’i Government?

Part 5: Denis Mac Eoin Denis Mac Eoin is a writer, scholar, and Baha’i critic, who after 15 years of active membership in the Baha’i community, as a result of his intellectual, liberal, and critical views toward the Baha’i administration, was criticized by the Baha’i authorities and had to resign and leave the Baha’i community. After careful study of the Babi-Baha’i history, Mac Eoin stated that the Baha’i leaders have been constantly changing (distorting) the early Babi history. He does not consider the Baha’i Faith as a divine revelation, and provides many doubts about it as a modern and global faith. He observes the Baha’i teachings as adaptions from other previous religions, and some criticizes. Mac Eoin considers the Babi history quite separate and in contradiction with the Baha’i history. He makes doubts about the assertions of Bahaullah, as the successor of Bab or being a divine Manifestation. He refuses the claims about the infallibility of Abdul-Baha, Shoghi Effendi, and the Universal House of Justice, and protests the prohibition of membership of women in the UHJ (the highest governing body of the Baha’i International Community). Mac Eoin observes the Baha’i teaching of non-involvement in politics in contradiction with the Baha’i teaching of Global Baha’i Government. He introduces the Babi movement as a political one that intended to seize the power and overthrow the Qajar Dynasty. He rejects the contents of the Baha’i books that Bab was killed because of his new religion, and the opposition of the Ulama with him.

After the establishment of the Baha’i community, its leaders and teachers tried their best to convert as many as possible of the Iranian people. The late Ayati (Awareh) was one of the prominent Iranians who converted to the Baha’i Faith, and was trusted and respected by Abdul-Baha. However, after the death of Abdul Baha he found many doubts about the legitimacy of the Bahaism in his heart. After a few years, his doubts turned in to certainty. He left the Baha’i community and converted to Islam. This article explains his conversion to Baha’ism, and reviews his reasons to leave it and embracing Islam. It also presents some of behaviors of Shoghi and Baha’i followers with him after conversion to Islam.