The UHJ’s Silence: A Betrayal of Baha'i Principles?

In recent times, the ongoing tragedies unfolding in Gaza and Lebanon have brought great suffering and sorrow to the global community. People of conscience around the world, regardless of religious affiliation, have raised their voices in opposition to the violence and the devastating impact on civilian lives. From the Free Baha'i perspective, we deeply feel the importance of upholding our shared humanity and expressing a firm, compassionate stance against oppression, violence, and injustice.

Yet, amidst these turbulent times, the silence of the official Baha'i institutions on the civilian suffering in Gaza and Lebanon has been unsettling. This silence contrasts with the teachings of Baha'u'llah, which emphasize universal love, compassion, and an unyielding dedication to justice. The absence of public statements from Baha'i institutions—along with a perceived focus on proselytization over active efforts to foster peace—raises questions about the alignment of the administrative Baha'i approach with the ethical foundation of the faith.

The recent statement from the Universal House of Justice (UHJ) underscores this concern. Rather than offering clear expressions of empathy or calls for immediate peace, the UHJ’s message appears focused on expanding Baha'i membership as the eventual solution to global conflict. While their vision of a future "Great Peace" may have noble intentions, we believe it is not an adequate response to the immediate crises affecting human lives today. Such a passive stance can easily be interpreted as indifference or even complicity in the face of suffering, further isolating the Baha'i community from the broader humanitarian response required at this time.

From our perspective within the Free Baha'i movement, we feel it is critical to affirm that Baha'u'llah’s message was never intended to be exclusionary or indifferent to the suffering of others. His teachings encourage active, compassionate engagement in the world to promote peace and alleviate suffering. This is why we, as Free Baha'is, choose to stand in solidarity with all those suffering in Gaza and Lebanon and join those who advocate for immediate humanitarian efforts and meaningful dialogues to resolve the conflicts peacefully.

To counteract the perception of silence or indifference, we propose that Baha'i communities should consider actively engaging with other humanitarian and interfaith organizations that promote peace, justice, and empathy. Building bridges with organizations from diverse backgrounds, including Muslim, Christian, Jewish, and secular NGOs, can foster mutual respect and understanding. Furthermore, it is essential for Baha'i leaders to clearly denounce violence, actively support humanitarian relief, and communicate compassionately with affected communities.

Addressing the impact of the Baha'i administration’s silence is not only a matter of restoring the faith's image but also of adhering to the true spirit of Baha'u'llah's teachings. We call on all religious leaders, including Baha'i institutions, to join in a unified message of peace and justice that transcends differences, focusing on our shared values as human beings.

In closing, the Free Baha'i community urges all people of faith to reflect deeply on how they can contribute meaningfully to a world where peace and justice prevail. Silence, in the face of human suffering, risks enabling oppression and injustice. Let us reaffirm our commitment to Baha'u'llah’s vision of universal peace by taking active steps to promote healing and reconciliation today.

Only through genuine compassion, tangible action, and unwavering support for justice can we hope to build a future that truly reflects the principles of the Baha'i faith and offers hope to the suffering communities in Gaza, Lebanon, and beyond.

New Book Launched - Beyond The Narrative

 Are you intrigued by the intricate tapestry of faith, truth, and legacy? Dive into the depths of the Baha'i Faith with "Beyond The Narrative: A Deep Dive Into the Will & Testament of Abdu’l Baha." This compelling exploration delves into the sacred document left behind by Abdu’l Baha, shedding light on its significance, authenticity, and the profound implications it holds for believers. From unraveling the mysteries of succession to dissecting the essence of divine truth, this book offers a riveting journey for those seeking to understand the essence of Baha'i teachings. Download your copy now and embark on a thought-provoking odyssey through the heart of spiritual enlightenment.

Download : Beyond The Narrative

Reasons Behind The Exodus From The San-Guardian Organization

 

I was an active, deepened Haifan Baha'i for eighteen years. Over time, I lost my faith in the Administration and have since become a Free Baha'i, following Baha'u'llah and the Master alone. I had put my Haifan life behind me and didn't think much about it until recently when I had conversations with Haifan Baha'is about leaving the Faith. The Haifan Baha'is that I have known were remarkably ill-informed about other sects within the Baha'is, and what they did know (or think they knew) came either from fellow Baha'is. I'm particularly sensitive to this concerning Free Baha'is because of the obvious reasons. The recent exodus from the Haifan Baha'i Faith is caused by an excessive focus on the Universal House of Justice (UHJ), which is itself an irreligious body, thinking only in terms of accumulating wealth for its members.

grew up in a Baha'i family. I went to an entirely Baha'i primary and secondary school. The popular culture I imbibed included teaching the Faith, attending Ruhi classes, participating in National Baha'i Day festivities, and observing all Baha'i Holy days.

While speaking at a small youth conference arranged by the UHJ, it was the first time I realized that life cannot be managed by organized religion. This realization is only just coming into scope for this kind of social scientific inquiry. I believe this story is increasingly typical among serious Baha'i youths who considered the Baha'i Administration as a religion.

There is a backlash against the infallibility status of the UHJ. Many Haifans are rejecting the identity of "Baha'i" because they don't want to be associated with figures like Peter Khan, Shehriyar Razavi, Payman Mohajirs Correas, etc., given them the status of infallibility.

There is a backlash against Haifan culture due to numerous scandals, love stories involving Baha'i teachers, high divorce rates among Baha'is, and reports of extra-marital affairs among Baha'i counselors. The Baha'is say these are all welcomed by the UHJ.The Baha'i administration prefers unmarried women for pioneering purposes, contributing to an increase in immorality among the Baha'is.

Baha'i girls and boys rocking in front of their parents with suggestive pelvic thrusts have put elderly parents to shame. Once I asked my father, "Have we come to a religious function to revive ourselves spiritually or a fashion show program with scantily dressed ladies?"

People should realize that the Baha'i administration has nothing to offer to non-Baha'is. The Holy Writings have been sidelined; firesides, mass teaching, and the Ruhi curriculum have given no results leading to ultimate failure. The only way left for the Baha'i administration is to offer pop culture to save their Titanic from sinking. We will have good stories to tell our grandchildren about an attempt made by irreligious people and enemy agents against the Revealed religion called the Baha'i Faith, which could not see the light of the day and died prematurely.

- A Free Baha'i Writer

Reference : The Caravan, Volume 7, Edition 6

Action-Less Long Messages, And Away From The Reality

"An imagined community or society that possesses highly desirable or near perfect qualities for its members" is UTOPIA, according to Wikipedia.

 

 

Friends,

This is an open letter written by a disgruntled Baha'i who has seen the Faith gradually deteriorate. The supreme body UHJ is in a separate universe while the faith is on ventilator (as shown by declining numbers, moral deterioration, scams, lack of volunteers and funding).

The most tedious message of 2023 is the 27-page one that was released on November 23. The message is detached from reality and focuses on purported splendour, which raises doubts for anybody familiar with the minor details of the lives of the personalities after Baha'u'llah's ascension. There isn't a word about the unprecedented state of warfare in the nation that houses the UHJ—not even a prayer for peace to win. Which planet is the UHJ staying in?

Upon examining the current state of the faith, we witness a decline in morality - frauds, extramarital affairs, tampered elections, and sporadic breakups. As Baha'is, we hope to bring about global equality, peace, harmony, and high moral standards. Unfortunately! Prior to tackling global issues, we must first solve our own urgent requirements.

In the middle of all of this, the UHJ delivers a message that will be too difficult for even the most dedicated senior Baha'i to read. Without a doubt, not even the UHJ members would have read this.

Nevertheless, I made the effort, and by the time I finished, I was mentally exhausted. There is a lack of consistency, a lot of fancy terms, and numerous repetitions. It appears that this was written and published by a stenographer or an intern.

It is obvious that the UHJ has lost its way, and those in charge are not at all concerned in the expansion and advancement of Faith. Maybe they're relishing the prestige and benefits that come with the job. It makes sense that the community is more concerned with following procedures than the true meaning of the religion. There are dwindling numbers of pioneers and nearly no volunteers to provide financial support.

The UHJ needs to understand that they will be abruptly awakened from their nirvana. By then, it will be too late, and the founders' efforts would have been in vain. The day is not too far off.

 

 

Shoghi Effendi vs. Hitler: A Startling Comparison!

 

In the tapestry of the Baha'i Faith's history, few figures stand as prominently as Shoghi Effendi. As the Guardian of the Baha'i Faith from 1921 until his passing in 1957, he played a pivotal role during a period marked by both progress and controversy. It's within the pages of Mirza Ahmad Sohrab's insightful work, "Abdu'l Baha's Grandson," that we uncover a wealth of intriguing insights. This article delves into key passages from the book that cast a revealing light on some of the most contentious aspects of Shoghi's leadership.

Questioning Excommunication

George Maychin Stockdale's letter, featured early in the book, unfurls the curtains on one of the more controversial practices during Shoghi's leadership: the excommunication of family members of Baha'u'llah. Stockdale's candid inquiries provide us with a glimpse into the inner debates and external criticisms that shadowed this practice during Shoghi's time. (Abdu'l Baha's Grandson, pg 13-14)

Dr. Holmes' Observations: A Stark Contrast

Dr. Holmes, who visited Haifa during the era of Shoghi Effendi, provides us with a vivid canvas upon which to compare the leadership styles of Shoghi and 'Abdu'l-Bahá. He aptly notes the stark contrast between the two. Shoghi Effendi, as Dr. Holmes observes, often held himself aloof, maintaining a certain distance from visitors. This is a striking divergence from 'Abdu’l Baha’s warm, friendly, and informal approach to those who came to visit. These observations beckon us to ponder the nuances of Shoghi's leadership style and interpersonal dynamics. (Abdu'l Baha's Grandson, pg. 15)

Shoghi Effendi's Comparison to Hitler: A Controversial Analogy

Among the most provocative passages in Sohrab's book is the analogy drawn between Shoghi Effendi and Hitler, as penned by Stamford in a letter. This comparison is nothing short of a searing critique, igniting a firestorm of debate within the Baha'i community. It sparks questions about Shoghi's leadership, decision-making, and the impact of his actions during his tenure as the Guardian. (Abdu'l Baha's Grandson, pg 17)

Shoghi Effendi's Stance on Marriage and Excommunication

The book ventures into Shoghi Effendi's stringent stance on marriages within the Baha'i community. It becomes evident that Shoghi had strong reservations about his female family members marrying foreigners or non-Baha'is. Those who dared to cross this boundary faced the threat of excommunication. This stance leaves us with important inquiries about the lines of religious authority, individual choice, and the cost of adhering to one's principles within the Baha'i Faith. (Abdu'l Baha's Grandson, pg 22)

In conclusion, "Abdu’l Baha’s Grandson" offers us a compelling and, at times, challenging exploration of Shoghi Effendi's leadership. These referenced passages force us to grapple with the complexities and controversies surrounding his tenure. Shoghi Effendi's usurped Guardianship highlights the need for every leader to face scrutiny and debate. The Baha'i community continues to engage with these historical questions, seeking a deeper understanding of its past leaders' visions while navigating the ever-evolving needs of the present. Debates arose regarding his approach to excommunication, his interactions with Baha'is and non-Baha'is, and the extent of his authority within the Baha'i community. These complexities emphasize that open discourse and examination are essential for effective leadership, as they ensure accountability, development, and the ongoing refinement of a movement's vision and principles.

Reference : The Caravan, Volume 7, Edition 5

The Essence of Baha'i Inheritance Laws: Preserving Equity and Family Legacy"

 

I have a question regarding Baha'i inheritance laws. My uncle, a fellow Baha'i, recently passed away, and his property is being divided among his close relatives. I took care of him extensively before my marriage, even though he had daughters. Do the Baha'i laws entitle me to any share of his inheritance? I reached out to the LSA for help, but they were unable to assist me. Can you provide any guidance on this matter?

 

Answer:

Hi Jenny,

Allah’u’Abha!

Certainly. And to answer your question, would like to take help from the Holy Book of Baha’u’llah. If we look at the Kitab-i-Aqdas, it suggests that while God commands people to love their relatives, this does not necessarily translate into a right to a share of one's property. It emphasizes the importance of loving one's family and maintaining strong relationships, while also recognizing the importance of personal property rights.

“Indeed, God has commanded you to love your relatives, but He has not decreed for them a right in one's property. He has no need of the worlds.”

This passage can be interpreted as a reminder that love for one's family should be based on an intrinsic desire to show affection and care for them, rather than an obligation to share one's material possessions with them. It also suggests that the ultimate authority over one's property lies with God, and that he has no need for material possessions or worldly goods.

In essence, the extract emphasizes the importance of balancing the love and care for one's family with the need to respect individual property rights. It serves as a reminder that one should be generous and kind to their relatives, but also mindful of their personal property and the need to maintain a fair balance between family obligations and individual rights. Hope that answers your question.

If you have any more queries, feel free to write back to us.

Thanks and Regards,

Team Free Baha'is

Reference: The Caravan Magazine, Vol. 7, Edition 2

IN MEMORIAM Remembering Mrs Shirin Fozdar 1905 - 2 February 1992

GRIEVED PASSING SHIRIN FOZDAR, DEDICATED MAIDSERVANT BAHA’U’LLAH.  HER INDEFATIGABLE SPIRIT, ABIDING DEVOTION, PERSISTENT AUDACITY, UNTIRING EFFORTS SERVICE BELOVED CAUSE SPANNING OVER SEVEN DECADES IN FIELD TEACHING, PROCLAMATION, ADMINISTRATION, EDUCATION, EMBRACING MANY COUNTRIES, PARTICULARLY INDIAN SUBCONTINENT AND SOUTHEAST ASIA, HAVE EARNED HER WORTHY POSITION AMONG IMMORTAL FIGURES HISTORY FAITH FORMATIVE AGE BAHA’I DISPENSATION.  HER ACTIVITIES INTERNATIONAL FIELDS, PARTICULARLY RELATED STATUS WOMEN, HAVE OPENED NEW DOORS REACHING HIGHER STRATA SOCIETY.  TO LAST BREATH HER PRECIOUS LIFE SHE CONSCIOUSLY STROVE RENDER SERVICE FAITH.

Extract of the message dated 3 February 1992 from The Universal House of Justice to our National Spiritual Assembly on the passing of Mrs Shirin Fozdar.

The diminutive, sari-clad Shirin Fozdar is best remembered for having spoken up time and again for women’s rights, despite threats of assassination for speaking on a sensitive issue.  

Born in Bombay of Persian parents, Mrs Fozdar’s dedicated efforts in Singapore started as soon as she migrated here with her doctor husband in 1950 to help set up a Baha’i community.  Her attempts to improve the status of women were remarkable considering the political and social backdrop of Singapore at that time.  Communist agents were active, and there was social unrest, unemployment and labour strikes, and few dared to speak out against the establishment for fear of being branded a communist.

This oft-described “champion of Asian women” co-founded the Singapore Council of Women (SCW) in 1952 with the goal of improving the lot of Singapore women.  As honorary secretary and spokesperson of the SCW throughout the 50s, she sent strongly-worded letters to government officials in Singapore and to the colonial affairs office in London pressing for a monogamous marriage law.  An eloquent speaker, she also gave numerous talks and lobbied for reforms.

Her persistent efforts combined with those of other women leaders helped Singapore women attain a major victory—the Women’s Charter.  Mrs Fozdar, a mother of five children, also tried to help women through education.  She spearheaded Singapore’s first girls’ club at Joo Chiat Welfare Centre in 1953 where subjects like English and arithmetic were taught.     

Her fight for equality had started when she was a teenager in India.  In 1934, she represented the All Asian Women’s Conference executive committee at the League of Nations in Geneva making a case for women’s rights.  A decade later, she set up women’s groups in India to help impoverished women.  

She once told the press that she was compelled to fight for women because of her Bahá’í Faith which teaches that men and women are equal.  “I believe if women all over the world will make common cause in obtaining due rights for their sex, their efforts will be crowned with success.”  

Recognized in several countries for her active promotion of equality, she was often invited abroad to give her views.  In 1959, she was invited by the American government to speak on women’s rights and colour prejudice.  She also led delegations to overseas conferences to discuss women’s rights and issues.  In 1961, Mrs Fozdar went to rural northeast Thailand to set up a school for girls and returned to Singapore 14 years later when her work was completed.  From then onwards up till her death in February 1992 at age 87, she traveled tirelessly all over the Asia-Pacific region attending conferences and meeting with civic and religious leaders, politicians and women activists.  

Numerous accolades have been showered on Mrs Fozdar.  In 1988, she was the first woman singled out for a tribute by the Singapore Council of Women’s Organizations.  Ms Lena Lim, who read the tribute, said: “We want to salute her for having spoken on unspeakable subjects, for daring to venture into areas others feared to tread.”  

Mr S. Rajaratnam, Singapore’s former Minister for Foreign Affairs, voiced a common opinion when he wrote in a commemorative brochure: “I have known … of the single-minded way in which she struggled to promote and safeguard the rights of women and to enhance the status of women in our country...I would like to join with others in recognition of her services to promote justice for women in Asia.”

In May 1993, the Association of Women for Action and Research launched The Shirin Fozdar Trust Fund.  The fund, to be used for the advancement of women in Singapore, keeps alive the memory of this well-loved woman leader and carries on her vision of a world where men and women are equal.  

(Voices & Choices, The Women’s Movement in Singapore, Pg 146-147)