Power & Authority
Kitáb-i-`Ahd (Book of the Covenant) ( reference : 116 )
The third major development in modern Baha’i history has been the formal shift in the balance of power and authority. The Baha’i administration as it was conceived by Baha’ Allah, ‘Abd al-Baha’ and Shoghi Effendi had a balance between an elected arm (the rulers) and an appointed arm (the learned) both receiving divine inspiration (see Figure 1).116 See Figure 1 with the death of Shoghi Effendi and the termination of the institution of the Guardianship (and following on from that the end of appointments of future Hands of the Cause), the Baha’i administration was adjusted and expanded (see Figure 2 ).
New appointed institutions of the Continental Board of Counsellors, the Auxiliary Board and Assistants to the Auxiliary 
Board were developed. The elected UHJ appointed Counsellors, and in turn Counsellors and Auxiliary Board Members worked closely with the elected national and local Spiritual Assemblies respectively. Although technically Counsellors had a higher rank than National Spiritual Assembly members, the two were envisioned to work symbiotically.
pic : Members of the first Universal House
[Counsellors] duties will include directing the Auxiliary Boards in their respective areas, consulting and collaborating with National Spiritual Assemblies, and keeping the Hands of the Cause and the Universal House of Justice informed concerning the conditions of the Cause in their areas. 117
[The] Auxiliary Board members [are] to establish contact with Local Spiritual Assemblies, groups, isolated centres and the individual believers, and through periodic and systematic visits to localities as well as by correspondence help in promoting the interests of the plan, assist in the efficient and prompt execution of the goals, watch over the security of the Faith, stimulate and strengthen the teaching and pioneer work, impress upon the friends the importance of individual effort, initiative and sacrifice, and encourage them to participate in daha ‘i activities and be unified
under all circumstances .118
In January of 2001, however, the UHJ released a letter in which it defined the sphere of power of the appointed arm in precise terms.119
There was a general shift in balance between the appointed and elected arms as well as the further development of new organs of administration. While the UHJ retained ultimate authority as head of the religion, the appointed arm clearly had more weight, power and authority than the elected arm. This was viewed by some as a step “backwards” imitating religious hierarchies of the “past”, in which an unelected priestly elite retained ultimate control and power over the religion and the fortunes of its followers. That perception was further strengthened by the nature of the Baha’i electoral process in which the incumbent members of the House of Justice were virtually guaranteed reelection, and could control future membership through nominating favoured candidates to sit on the International Teaching Centre, signalling the House’s “approval” in the case of election for absent seats due to death or retirement.120
References
116 ) See for example, Baha’u'llah, “Kitab-i-Ahd”, Tablets of Baha’u'llah Revealed After the Kitab-i-Aqdas (Wilmette : Baha’i Publishing Trust, 1988 ) 221.
117 ) Lights of Guidance 324.
118 ) Lights of Guidance 41.
119 ) Universal House of Justice, The, The Institution of the Counsellors, 29 Jan. 2001, (Haifa: Baha’i World Centre, 2001), 21 Dec. 2002, <http://bahai-library.org/published.uhj /counsellors.html>.
120 ) “Baha’i Faith in America as Panopticon“, 1963-1997 234-248. True to prediction, in the most recent UHJ election held in 2003, the two retiring members were replaced by two men from the International Teaching Centre. It will remain to be seen whether this pattern of indirect nomination of “approved” candidates continues.
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Source :
Or
http://www.bahai-religion.org/history_power.htm
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A film about bahai involvement in world politics and the military
Bahais In My Backyard
Mount Carmel location
World peace is the objective of the Bahai faith – a mysterious and widespread religion. This is an investigative road movie about two overachieving directors, a prophet’s great-granddaughter, and a CIA agent. A detective-like quest after the Bahai religion, which originated in Iran some 150 years ago, and ended up building its world centre on Mount Carmel in Haifa, Israel. Haifa from top of bahai project on mount carmel
The story turns international, when the two directors follow a worldwide espionage affair. Dr. David Kelly, the MI6 agent – an expert on weapons of mass destruction, and a Bahai follower – was found dead in the woods of Oxfordshire, England. The directors meet with a British intelligence analyst, the head of the Bahai faith in England , and an investigative journalist. They meet some elderly and sweet Bahais who knew both Kelly and the American CIA agent, but who are uncomfortable giving out ‘classified’ information. It is only then that Asaf and Naama realize that chasing a CIA agent and a dead scientist is stretching their detective skills.|
film Duration (mins)
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60
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film Date of broadcast
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3/7/2007
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film Channel
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SBS
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film Price:
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AUD38.45
including GST
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Some other bahai project on mount carmel
To download the video, click on the Google Video button on the bottom right hand corner of the video above. Then click on the small pop-up window that emerges from the button. This will take you to a new page. From there, look on the right hand sidebar to find instructions on how to download the complete video. Alternatively, can also find it here for download. To do so, follow these instructions. If you do use this method, make sure you upload at least as much as you download.
Attendence of the representation of Amarican and israel government to the funereal of the wido of shoghi
Ruhiyyih Rabbani ( Mary Sutherland Maxwell )
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Ref. :
Universal House of Justice
Baha’ Allah had referred to two levels of a legislative assembly: local Houses of Justice and an international House of Justice. ‘Abd al-Baha’ added a secondary House of Justice at an intermediate level and it is upon this pattern that Spiritual Assemblies were created.68 Early in their evolution, local and national Spiritual Assemblies had different names, constitutions and functions, however Shoghi Effendi standardised them into a single system which is still followed today. It was the members of the national Spiritual Assemblies that met and elected the Universal House of Justice in 1963 and since that time the UHJ has acted as the official head of the Baha’i faith.
The membership of the body has only seen change due to death or retirement: no member has ever been elected off the UHJ. Despite followers of the Baha’i religion coming from almost every conceivable ethnic background, the men of the UHJ have mostly been Iranian and American. The exceptions to this being two British men, a German, an Australian and a Canadian.69 As at writing, the men of the current UHJ are: Peter Khan (b.1936), Farzam Arbab (b.1941), Hooper Dunbar (b.1937), Glenford Mitchell (b.1935), Douglas Martin (b.1929), Kiser Barnes (b.1943), Hartmut Grossmann (b.?), Firaydoun Javaheri (b.?).The UHJ has continued the efforts of the Guardian in expanding and consolidating the religion, and approving major constructions in
The question of rightful leadership has not been an issue for the UHJ as nearly the entire Baha’i world recognises its position as head of the religion, with the exception of a small number of sectarian Baha’is and individual protesters. Instead challenges to the body have appeared in the form of criticism of its actions or lack thereof. With the advent of widespread availability and use of the internet (at least in the developed world), Baha’is who have become disaffected with the administrative bodies of the religion have had the opportunity to share their concerns publicly, something the UHJ began viewing with some alarm.
In the mid 1980s, the national Assembly in the United States successfully lobbied to stop publication of a magazine called Dialogue71 for publicising opinions and views not officially sanctioned by the US Assembly. This included a controversial article titled “A Modest Proposal”72 which had been scheduled for publication and submitted for review to the national Assembly. “A Modest Proposal”, which criticised aspects of administrative practices and proposed nine points for improving and revitalising the Baha’i community in the US, sparked the irate wrath of the national Assembly and those involved in Dialogue were publicly denounced as dissidents.73
In October 1994 two academics, John Walbridge and his wife Linda (1946-2002) created an internet discussion list called “Talisman”74 on a listserv operated under the auspices of the University of Indiana. “Talisman” included some of those formerly involved in Dialogue and other left-wing academics and liberals. Topics debated on the list included the question of women serving on the UHJ; the procedure of pre-publication literature review which was seen as a form of censorship; questions over belief in a future Baha’i world theocracy and the (mis-)functioning of Baha’i administrative bodies.75 “Talisman” became the focus of an official investigation when a private email discussing the suggestion of a whistle-blowing “manifesto” being published about Baha’i authorities accidentally became public.76 “Talisman” was thus seen to be a breeding-ground for dissent against Baha’i authorities and due to increasing pressure a number of high profile Baha’is involved in the discussion list began withdrawing from the faith with their administrative rights77 threatened as well as intimations that persistence would lead to the offenders being declared Covenant-Breakers.78 These included academics Linda Walbridge and Juan Cole79 as well as publisher Steven Scholl. “Talisman” was shut-down and then quickly restarted up again by Cole using a listserv at the University of Michigan.
In July 1997 the UHJ began using a novel method of expelling Baha’is without having to evoke Covenant-Breaker status. It expelled another “Talisman” member, Canadian writer Michael McKenny, ordering the Canadian Assembly to remove his name from the membership roll and inform him of that decision. The letter received with some surprise by McKenny said that this action was taken on the basis of “the correspondence [the UHJ] has had with you and the established pattern of behaviour you have demonstrated over the past several months.”80 McKenny’s expulsion brought into sharp public focus the increasing pressure put on various Baha’i academics, writers and members of internet mailing lists arising from their questioning of policies and activities of various Baha’i administrative bodies.
The most recent expulsion involved New Zealander Alison Marshall whose internet postings also brought her to the attention of Baha’i authorities. The UHJ ordered her expulsion in April 2000 [reference : 81] although there is some evidence that local New Zealand authorities questioned the order and failed to fully support the UHJ in its decision. The effect of this reaction was felt by the UHJ and in June 2000 Peter Khan visited New Zealand lecturing on, among other things, the need to accept the UHJ as a divinely protected, infallible body. Hinting at the Alison Marshall case, he said:
UHJ building ( at night )
The House of Justice has been appalled in recent weeks to receive vitriolic, nasty, vicious letters from New Zealand Baha’is concerned about actions the House of Justice took with regard to a believer from the South Island … an indication that something is fundamentally wrong with the Baha’i community in this country in terms of its depth of understanding of the covenant and the authority of the institutions of the Faith.82
However, there is some indication that Baha’i authorities have accepted that the advent of the internet has lessened their absolute control over what is said, written and published about the Baha’i religion. Baha’is have been informed they do not need to seek pre-publication approval for private webpages involving mention of the Baha’i religion (although they are asked not to register domain names with Baha’i words), and academics interested in publishing online copies, translations and commentaries of Baha’i scriptural texts have been able to do so with some freedom.83
References —————————–
68 ) Local and national Houses of Justice are temporarily known as local and national Spiritual Assemblies, a temporary intermediate form of the institutions specified by Baha’ Allah in al-Kitab al-Aqdas. See Bahá’u’lláh, The Kitáb-i-Aqdas (Haifa: Bahá’í World Centre, 1992) 189.
69)Smith, “Universal House of Justice” 347-348.
70)This point first came to my attention having been made by Professor Juan R. Cole, however I have been unable to find an attributable reference.
71)Archives of Dialogue are available at: <http://www2.h-net.msu.edu/~bahai/docs/vol2/dialog.htm>.
72)“A Modest Proposal: Recommendations Toward the Revitalization of the American Baha’i Community”, Jan. 1998, Documents on the Shaykhi, Babi and Baha’i Movements, vol. 2, no. 2, 20 Dec. 2002, <http://www2.h-net.msu.edu/~bahai/docs/vol2/modest.htm>.
73)Cole, Juan R.I., “The Baha’i Faith in America as Panopticon, 1963-1997”, Jun. 1998, The Journal for the Scientific Study of Religion, vol. 37, no. 2, 234-248, 20 Dec. 2002, <http://www-personal.umich.edu/~jrcole/bahai/1999/jssr/bhjssr.htm>. See also Steven Scholl’s illuminating letter regarding the Dialogue issue at: <http://www-personal.umich.edu/~jrcole/bahai/1999/scholl1.htm>.
74)“Talisman” archives are available at: <http://www-personal.umich.edu/~jrcole/tarc1196.htm>.
75)Johnson, K. Paul, “Baha’i Leaders Vexed by On-Line Critics”, Winter 1997, Gnosis Magazine, 20 Dec. 2002, <http://bahai-library.org/newspapers/gnosis.talisman.html>.
76)Strategizing about dealing with administrative repression, 20 Dec. 2002, <http://www-personal.umich.edu/~jrcole/bahai/1999/majnun.htm>. See also Cole, Juan R.I., Commentary on Majnun Posting, 20 Dec. 2002, <http://www-personal.umich.edu/~jrcole/bahai/1999/majncole.htm>.
77)Having administrative rights removed (a sanction available for use by national Spiritual Assemblies) means that an individual Baha’i cannot participate in Baha’i elections or sit on Baha’i administrative bodies; give money to Baha’i funds; go on Baha’i pilgrimages; attend Baha’i-only meetings; receive Baha’i-only publications; marry Baha’is or have their marriages solemnized. See National Spiritual Assembly of the Bahá’ís of the United States, The, “Community Membership”, Developing Distinctive Bahá’í Communities: Guidelines for Spiritual Assemblies (Evanston, Illinois: Office of Assembly Development, 1998).
78)Cole, “The Baha’i Faith in America as Panopticon, 1963-1997” 234-248.
79)Cole later rescinded his recantation of belief in Baha’ Allah but did not seek official re-enrollment. See Cole, J., Personal statement on Baha’u’llah, 3 years on, 20 Dec. 2002, <http://www-personal.umich.edu/~jrcole/bahai/1999/persdec.htm>.
80)“Documents Related to the Expulsion by the Universal House of Justice of Michael McKenny from the Baha’i Faith, 25 July 1997”, May 1999, Documents on the Shaykhi, Babi and Baha’i Movements, vol. 3, no. 1, 20 Dec. 2002, <http://www2.h-net.msu.edu/~bahai/docs/vol3/mckenny.htm>.
81)See Universal House of Justice, The, “To the National Spiritual Assembly of the Bahá’ís of New Zealand”, 19 Apr. 2000, Explanation given by the House of Justice for Alison’s expulsion, 20 Dec. 2002, <http://home.clear.net.nz/pages/alisonz/19-4-00.html>.
82)Talk by Peter Khan: New Zealand National Teaching Conference, June, 2000, 20 Dec. 2002, <http://bahaistudies.net/khan.html>.
83)See for instance the H-Bahai Discussion Network at: <http://www2.h-net.msu.edu/~bahai/>.
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reference : http://www.bahai-religion.org/history_uhj.htm
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The Role Of Russia In Establishing Bahaism
[ Part 1 ]
the Arabian Sea
The Russian imperialism has no doubt, played an outstanding role in the formative years of Babi schism. Obviously, they would waste no opportunity to fish in troubled waters in a country where foreign forces could easily exhibit themselves. To this end, they would do their best to annihilate the only factor for the solidarity of the nation—religion. On the other hand, since the time of Peter the Great, the founder of imperialist Russia, the Russians in their drive to become the paramount colonial power far superior to their hegemonist rivals, they tried every strategem to get access to the warm waters of the Persian Gulf and the Arabian Sea. The basis for the Russian foreign policy in Asia, according to documentary evidence was grounded in Peter the great’s will who had recommended the following points to his successors:
“…Further approach towards Constantinople and India. Those who get hold of these regions would be the owners of the whole world. Therefore, to achieve this goal, permanent wars should be launched not only in Turkey but in Iran as well…”
After the overthrown of Czarist rule in Russia, Dolgorki, one of the suspicious Russian officials who later was appointed as the Soviet ambassador to Tehran, and who, as history bears witness, had made direct contacts with Bahai leaders, wrote articles titled ‘a clergyman politician’ in Sharq (East) magazine, the official publication of the Russian foreign commissariat in 1924 and 1925.(63) In his articles he has revealed that the first time he entered Iran in disguise as a clergyman and stayed for sometime in theological centers, he had collected the required information in this connection.
Seyyed Kazem Rashti
Since he knew that his real name
would rouse suspicion among the people about him as an atheist Russian, he chose the forged name ‘Sheikh Ali Lankarani’ for himself. Later, he went to Iraq where, among all those religious personalities, he was attracted by Seyyed Kazem Rashti’s orations. He gradually penetrated the Sheikhiyeh and chose Mirza Ali Mohammad Shirazi as an appropriate person for his sinister objectives. At the beginning he would pretend that he had been impressed by Mirza Ali Mohammad and would be quite humble in front of him and would rush to see him on and off. He would implicitly inject the idea to Mirza Ali Mohammad that he was the Bab (gateway) to all divine sciences, that he was the Bab to the Awaited Imam, and that all should consider him as the Bab…!
A review of the ideology of Babism and Bahaism shows that they have always referred to Czarist Russia as their ultimate friend and refuge. The first signals of Russia’s practical support for Bab was the case of the Christian governor of Isfahan, Manuchehr Khan Gorji, which was discussed earlier.
Abdolhussein Ayati on page 284 of his book Kavakeb-ud Dorriyeh 
fi Ma’aser-ul Bahaiyeh, volume 1, writes: “When he (Bahaullah) was in Dargaz, one of the villages of Mazandaran, the Russian government servants and border guards showed devotion towards him to the extent that they managed to pave the way for his escape but he did not accept…Later, they were informed about Mohammad Shah’s death which pleased the Russian admiral and resulted in BahaoUah’s rescue. On this trip, Seyyed Basir Hendi accompanied him.”(64)
On page 49 of his book Maqale Shakhsi Sayyah, Abbas Afandi while describing the execution of Ali Mohammad Shirazi and Mohammad Ali Tabrizi in Tabriz writes: “Then, they took the bodies away from the city square and placed them beside a ditch outside the city. The next day the Russian counsul inspected the bodies and drew a picture of the bodies as they were lying beside the ditch.”(65)
It should be noted that the writer of the book Kavakeb-ud Dorriyeh on page 249 of the first volume of his book has explicitly noted that Ali Mohammad Shirazi’s body had been hidden by Ahmad Milani Babi who had been under the patronage of the Russian government.
Meanwhile, the writer of Noqtat-ul Kaaf on page 266 of his book writes: “The Byzantine and Russian ambassadors have blamed Amir on the murder of the two masters and have said that it would be meaningless if a number of deprived people say something and you, with all the power you have, intend to annoy them…” (66)
A report prepared by the Russian ambassador, Prince Dolgorki, and sent to the the Russian Foreign Minister says: “It would be excellent if Babism launches an opposition against Muslim ulema and accuses them of being deviated.” (67)
picture : former russian legation
Showqi Afandi, the second successor to Bahaullah in his book Qarn-e Badi under the title of ‘Exile of the master Bahaullah to Iraq’ writes: “When the assassination attempt against Nassereddin Shah’s life occurred, Bahaullah was in Lavasan as a guest of the grand vizier. He was in Afjeh when he heard the news. The grand vizier’s brother Ja’afar Qoli Khan who was responsible for hosting Bahaullah, asked him to hide in one of the nearby places for a while until the situation is calm again. But the ‘blessed being’ not only did not accept the idea but dismissed even the trustworthy person assigned for his safety. The next day, he patiently proceeded towards the imperial camp in Niavaran. While in Zargandeh, Majid, Bahaullah ’s brother-in-law, who was serving as a secretary at the Russian embassy met and invited him to his house which was next to the ambassador’s residence. Later, Haj Mohammad Ali Khan Hajeb-ud Doleh’s men reported Bahaullah ’s arrival to him and he personally informed the Shah. The Shah was surprised by hearing such a news and dispatched his own reliable envoys to the embassy to demand his hand over since he was accused of being involved in the incident. The Russian ambassador declined to hand Bahaullah over and begged the master to move to the grand vizier’s house. He also explicitly and officially urged him to preserve and safeguard the trust they deposit with him…(68)
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References :
63- Translations of his notes have been reprinted for several times. Later, they were published with an introduction by Khalessizadeh. See Mozdouran-e Este’mar, page 2, by Rowhani .
64.See Bahaian, pages 617-618
65.ibid
66.ibid
67.Bahaian, page 619. From Dalgorky’s reports Russian government
ambassador to Iran to Russian Foreign Minister Neselrud. File No. 133,
Tehran, June 10th, 1850, No. 48.
68, Qarn-e Badi, vol. 1, page 318, by Showqi, translated by
Nasrollah Mavaddat printed by Amri National Publications
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[ End of part 1 ]
The Role Of Russia In Establishing Bahaism
[ part 2 ]
Nassereddin Shah
It has been mentioned on page 284 of volume of Kavakeb-ud Dorriyeh that the Russian government contacted Mirza Hussein Ali in Amol and promised to provide him with any kind of assistance and cooperation. In practice, the Russian government would observe such a commitment because when he was chased by Nassereddin Shah, the Russian embassy gave him shelter and informed the Iranian officials that the Russian government by no means would accept any harm to him and that he should be completely supported and protected and in case any harm threatens him, the Iranian government would be directly responsible. The relevant peace and tranquility that prevailed after the severe imprisonment of that master, Bahaullah, according to the Divine will was limited and lasted for a short period. Because, the master had not fully felt himself among his family that the Shah ordered his exile. According to the Shah’s decree, Bahaullah had to leave the country within a month. However, he was permitted to go wherever he wished.When the Russian ambassador was informed of the Shah’s decree, begged the master to allow him to provide the required facilities for his transfer to Russia under the patronage and safety of the Russian government. But, the invitation was not accepted by Bahaullah and instead he preferred to depart for Iraq and stay in Baghdad.
Emperor Nikolaevich Alexander II
Later, in a tablet written by the master’s pen in honour of the Russian Emperor Nicolovich Alexander II, the divine being praised the ambassador’s proposal and said: “When this oppressed man (referring to himself) was in captivity, the Russian ambassador did his best to release me and repeatedly urged my release but a number of ulema protested against his proposal. Finally, as a result of his Excellency’s insistence, I was released from captivity. His Majesty the Emperor of Russia, may the blessed and supreme God help him, continued his protection for me, only for the sake of God…”
Of course, the British imperialism did not lack behind in the nurturing of Babi schism. Heshmat Ali, one of the Bahai leaders on page 81 of his book Bahaullah ’s Teachings which has been printed in Urdu in India writes: “If the ambassadors of Russia and Britain had not mediated for the rescue of Bahaullah, the name of this great man had been eliminated from history forever.”
“…In January 12, 1853, that is nine months after the return from Karbala, master Bahaullah together with several members of his familv and the Iranian official and Russian ambassador, went for Baghdad…”(69)
Mirza Heydar Isfahani Bahai in his book Bahjatus Sodour (Gladness of hearts) writes: “They finally arrested and imprisoned Baha and plundered his wealth and since the Russian government supported him, they could not martyr him and therefore sent him into exile to Baghdad .(70)
Abdolhussein Avareh in his book Kavakeb-ud Dorriyeh on the release of Mirza Husseinali Bahaullah writes: “It is noteworthy that all the inmates of the prison that Bahaullah was jailed were affected by the Shah’s anger. However, he was released from prison and perhaps the Russian consul helped his release.”(71)
Seyyed Hussein Yazdi, Baha’s secretary, was the only person who accompanied him everywhere until the time when the verdict for the execution of Bab was issued. Later, he found a better person and repented but after a while again joined the followers of Bab. There are documents which prove his secret contacts with the Russian embassy and the fact that he relayed the embassy’s instructions to Baha.
On page 217 of the book Noqtat-ul Kaaf which is highly respected by the Bahais themselves, it has been revealed that: “The Russian ambassador would particularly come to Tabriz in order to visit Seyyed Hussein Yazdi.” Czarist Russia, after the consolidation of the position of these mean spies and servants in Iran, decided to support them from Russia and therefore granted them a plot of land in Ashqabad where the Russian government with its own expenses and under the supervision of its own architects built a base and temple for the Bahais. If the Bolsheviks had not put an end to Czarist rule, Russia, like Israel, Britain and the U.S. would have been turned into a major base for this fabricated sect. The late Abdolhussein Bafqi Yazdi in his book Kashf-ul Hayyal notes this point: “The Russian government granted them land and sent them architects to set up a temple (Mashreq-ul Azkar in Ashqabad) and if the communists had not turned that place into a scene of their show, Babism and Bahaism would have been organized in Russia.”(72)
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Reference :
69. Page 41 onwards, vol. 2, Tehran, Amri National Publications.
70. Bahaian, page 126, see Behjatul-Sodar, page 128, printed in Bombay.
71. Bahaian, page 631, Kavakeb-ud Dorriyeh, vol 1., page 336
72. Abdolhussein Bafqi Yazdi, a famous Iranian poet and writer was born in Taft, Yazd, in 1868. When he was 32, he joined the Bahais under their persuation and thus was ostracized from Muslim community. He propagated Bahaism for 18 years. It was at the beginning of this era when he wrote Kavakeb-ud Dorriyeh on the history of this faith. Upon the orders of Abdol Baha, he would adopt ‘Avareh” as his pen name. After Abdol Baha’s death Ayati made a trip to Europe where he deeply found out futility of this fabricated sect and thus wrote Kashf-ul Hayyal (Exposing the Deceitful) on the deceitful nature of the Bahai leaders. The great Islamic encyclopedia, vol. 2.
[ End of part 2 ]
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