A Crisis In Numbers And Spirit - The Administration's Failure Laid Bare

 The 2025 Ridvan Report released by the National Spiritual Assembly of the Baha’is of the United States looks celebratory at first glance. Pages and pages of professional language, statistics, and institutional initiatives are meant to give you the impression of strength and success. However, read the fine print, and you see a different story---a story of stagnation, exclusion, and disconnection from the spirit of Baha'u'llah and the original message. Let's explore the real message behind statistics and language. 

The Decline of the Faith: A Crisis Created by the Administration

The report indicates that 260 believers have chosen to disengage from the Faith, and 464 people died. That means over 700 people were lost to the community in one year, with only 396 new believers. The total number of declared Baha'is in the U.S. stands at just 15,200, spread thinly across a vast population, most of those new arrivals likely arrived due to family or birth-born Baha'is, meaning they are likely not new, or they joined via outreach. Excluding reinstatements and returns, the data shows a glacial hemorrhaging of membership. 

Despite billions of dollars being spent globally for decades, there are now 25,832, out of 32,625, localities without Baha'is in the U.S.---a staggering 79% of U.S. localities have NO active Baha'i community whatsoever. This shows a deep Administration failure in outreach and retention. This is nowhere near the community building. This is decline.

Youth: Missing in Action

The Ridvan report really makes effort to boast the successes of youth programs that were put into place---junior youth camps, summer activities, institute events, etc., but admits the harsh reality between the lines. For instance, the Wilmette Temple, the largest Baha'i institution in North America, only launched youth service initiative this year. Why? Because young people don't care. The numbers say it all. In the entire country, only 125 youth declared this year, and just 26 youth became Baha'is. A mere 4,374 junior youth participated in programs – and most were not even Baha’is. 

Young people are seekers of truth. The desire for justice, for sincerity, for independence in their search for faith. In exchange they find an inflexible administrative structure based on bureaucracy and fear of questioning. Ruhi books don’t motivate them. Declaration cards don’t liberate them. The Free Baha’is, who don’t control the bylaws, continue to receive more and more inquiries from disenfranchised youth. 

The False Refuge of Institutionalism 

The paper consistently speaks of “havens of peace,” implying that study circles and children’s classes are the sole solution to the suffering of humanity. Meanwhile, 79% of the country has no local Baha’i presence. This is not addressed at all; there is no reflection given on why the Faith has not spread organically, no mention of spiritual transformation, just institutionally managed participants. Each completed, and celebrated, Ruhi book (6,229 this year) holds no symbolism; there are no indications provided to answer the more significant question: are souls transforming? Where are the personal accounts of individuals who are finding peace, service, or a relationship with God through this ceremonial bureaucracy? There are none. It’s all output, outcome. In fact, the Baha’i Faith boasts 58,921 devotional participants, yet doesn’t say how many were actual Baha’is. These programs increasingly serve as numbers-padding rather than soul-nourishment.

The Financial Empire Built on Faith 

The report clarifies $3.3 million has been given to the International Fund, and $39.5 million to the Shrine of Abdu’l Baha from the U.S. only. Meanwhile, the Faith’s total assets ballooned to over $817.1 million, and yet local communities struggle with relevance and visibility. Yet, while the money flows, the hearts are fleeing. How is it that a dwindling community is putting tens of millions into construction and development projects, while local assemblies are unable to attract people to the core teachings of Baha’u’llah? Are we building the Kingdom of God, or just building kingdoms of glass and concrete? 

The Ruhi Curriculum – A Symptom of Control 

The Ridvan Report exalts “advancement in clusters” and “programs of growth,” but these phrases are only thinly veiled euphemisms for systematic indoctrination through the Ruhi Institute. It’s all one and the same, complete with a lack of depth for the sake of duplicity. 

Even the Wilmette Institute, which pretends it is an educational setting, is co-opting Baha’i theology to have propagandized graduates within the institutional vision of the Baha’i Faith. Evidence of co-opting is that Wilmette instructs its graduates to go back into the community and “revise your approach and reflect” reflect on what? Not with regard to the authentic Writings of Baha’u’llah. There is no focus on personal investigation, nor critique of the actual status quo. 

What the Free Baha’i Community Sees 

The Free Baha’i movement sees through this veil. We see the administration drifting away from the true essence of faith. We see meetings full of statistics, without spirit. We see youth walking out, not because they don’t love Baha’u’llah, but because they no longer recognize him in what the UHJ has become. 

Baha’u’llah warned about religious hierarchy and spiritual arrogance. And now, in this day, the Baha’i institutions look the same as the very clerical power structure they meant to replace.

A Call Back to the Core  

A total of 254 individuals withdrew from Faith, with 77 citing doctrinal or administrative concerns, and 32 officially converted to another religion. These are not rebels, they are seekers of truth. When you move away from the original teachings of Baha’u’llah, people leave you – it is that obvious! The moment is here to reexamine: What did Baha’u’llah want? A religion directed by accountants, fund reports, and Ruhi completions? A world that fostered independent investigation, unity of hearts, and unconditional service. 

Free Baha’is are not rebels. We are returners. We have returned to the original call of Baha’u’llah: the call not to control, but to liberate. The call is not to create kingdoms of paper, but communities of love. The call is not to song cards, but unlocked hearts. 

Conclusion: A House Divided 

The Ridvan 2025 Report reads like the desperate attempts of an empire losing its hold. Money is rising, but meaning is fading. Under Administration, the reports are thick, but the Faith is thin. Community-building has become code for control, and the “society-building power of the Faith” has been buried under administration speak. 

We Free Baha’is offer another way. A better way. A return to Baha’u’llah – not to the institutions that now stand between Him and His followers. 

Let the reader decide.

SHOGHI EFFENDI –THE SO-CALLED “GUARDIAN” WHO BETRAYED THE CAUSE

History calls him the Guardian of the Baha’i Faith. Yet, when one looks beyond the titles and carefully woven narratives, a far darker truth emerges. What kind of “Guardian” celebrates persecution, excommunicates his own family, and replaces humility with hierarchy? What kind of leadership stands in the name of unity, yet divides and destroys?

A Guardian Rejoicing in Tragedy

In The Messiah of Shiraz (Denis MacEoin, p. 528), we find chilling evidence of how Shoghi Effendi reacted to the martyrdom of innocent Baha’is in Iran. Instead of mourning, he celebrated the global attention it brought to the Faith. Writing to the American Baha’is in August 1955, Shoghi stated:

“Seldom, if at any time since its inception, has such a widespread publicity been accorded the infant Faith of God, now at long last emerging from an obscurity which has so long and so grievously oppressed it…

”To him, the shedding of Baha’i blood was publicity. The suffering of believers became a marketing opportunity. Even worse, he later directed that funds be used to hire “an expert publicity agent.” Was this the spirit of Baha’u’llah’s teachings — to find advantage in the suffering of others?

A Guardian Who Banished His Own Blood

The so-called Guardian excommunicated nearly every close relative of Baha’u’llah and Abdu’l Baha — including his own parents and the granddaughters of Abdu’l Baha. Among those cast out were Ruhi Effendi Afnan, Mehr-Angiz (Shoghi’s own sister), and even Lady Munira, the beloved wife of Abdu’l Baha.

No tyrant in history was harsher toward his own kin. How could the grandson of the Master, who embodied love and service, become a source of pain and humiliation for those who carried the same sacred lineage?

A Greedy Guardian in the Age of Gold

Under Abdu’l Baha, generosity meant humility. He refused even the $18,000 offered by American Baha’is for his travels, returning it with instructions to “give it to the poor.” (Zimmer, A Fraudulent Testament).

But under Shoghi Effendi, money became the Faith’s new idol. Fundraising replaced service, bureaucracy replaced love, and temples of stone replaced temples of the heart. The shift was clear: the Cause became a corporate enterprise, and the faithful became financiers of an administration that fed itself.

A Guardian of Arrogance, Not of Grace

Accounts from those who met both the Master and Shoghi Effendi show the contrast vividly. Thornton Chase described Abdu’l Baha as “one who loved to serve others, even in little things.” There was no distance between the Master and the believer — only warmth and oneness.

Dr. G. Haynes Holmes, a minister from New York, recalls his shock upon meeting Shoghi Effendi:“

I was instructed that I must rise when Shoghi Effendi entered, and must under no circumstances approach his person. I had to keep my distance, as though I were in the presence of some king or pope.” (Sohrab, Grandson, 1943).

From servant to sovereign — this was the transformation that turned the Faith from a movement of hearts into an empire of fear.

The True Guardian – Abdu’l Baha’s Spirit of Love

Abdu’l Baha once said, “There are no officers in the Cause. I do not and have not appointed any one to perform any special service…”This simple, luminous statement was the death knell to any form of clerical control — yet Shoghi ignored it, introducing hierarchy under the guise of Guardianship. From this false step , the cancer of administration grew: the UHJ, the NSAs, the LSAs — all layers of control that now suffocate the Faith.

The Free Baha’i Stand

Today, the so-called Universal House of Justice walks the same path as Shoghi — distant, bureaucratic, and obsessed with funds and reports. The light of love that once defined the Faith is dimmed under piles of statistics, accounts, and decrees.

But the Free Baha’is remember. We hold fast to the essence of Baha’u’llah’s message: freedom from clergy, independence of thought, and the love that unites all hearts. We do not need Guardians to rule over us — we have Baha’u’llah to guide us.

A true Guardian protects. Shoghi Effendi destroyed. A true leader unites. He divided. A true servant uplifts. He oppressed.

The time has come to return to the purity of the Cause, to the radiant simplicity of Abdu’l Baha’s teachings, and to the heart of Baha’u’llah’s revelation — love without control, faith without fear. 

Volume 9 | Edition 5 | Qudrat (Power) 182 B.E.

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.

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)

Violation of Bahai Teachings by the UHJ

 Dear Bahai Readers,

We have been always told that the Bahai Faith is a universal religion for the present age and that a manifestation of God comes after every 1000 years to revive the word of God and keep the spirit of faith fresh by aligning laws tuned with the times. However, it seems that UHJ has taken over to change the commandment and issue ordinances to keep in tune with changing times within 100 years itself (without any manifestation appearing)!!

UHJ in its pursuit of popular support has thus put ethics and morality on the back-burner. As a humble devoted Bahai, I find a number of instances of lack of proper governance and conduct on part of UHJ. Hence with the sole purpose of rectification of the Faith highest body, I have embarked to bring to the attention of the community such instances through a series of articles. The first of the series of articles is titled  ’All is fair in love…’

Background: It is reported that youngsters deciding their own life partners is becoming common. Very often they elope with their lovers and enter into a civil marriage. In an official communication to the NSA of  Burma in 2011, the UHJ has taken an unexpected liberal stand on the issue and in fact reprimanded the NSA for its tough stand. An interesting analysis is presented on related issues as a comparison of what should be the response in line with Eqaan & Aqdas and what was the response of today's UHJ for the benefit of readers: UHJ justifies immoral character behind the barricades of love of the administrative body and innocence of the culprit. Then why do not UHJ says that while taking a declaration one should check how much one knows about the laws of the Faith. This is just justification Saying Bahais you do whatever you like but increase the Bahai number.

Sr No

Concern

The ruling of Eqaan & Aqdas

The ruling of UHJ of 21st Century

1

Disregard for Baha'i law by community members

Should not be tolerated at any cost

Develop a warm and loving relationship with the believers in its community. (this approach has resulted in more love relationships by Bahai youth)

2

Violation of Bahai Laws

Should not be accepted under any circumstances

Should be considered on a case-by-case basis.  Assembly should examine the specific circumstances of each situation, taking into account factors such

as the extent of a believer's prior understanding of the law …... 

(means that UHJ feels laws are outdated individuals are more important)

3

Violation of rule: Is there a concept of chance?

Violation is a violation and there is no difference in the first and second time. A Bahai is supposed to be a responsible member of the community and humanity.

Only in extreme circumstances, where a person, ignoring all admonishments from the Assembly, persists in his actions and knowingly and flagrantly violates a law, would it be necessary for the Assembly to consider a partial or full suspension of administrative rights.  (in reality, there are no admonishments only goody-goody behaviour)

 

4

How the assembly should be regarded

As a point for reference by the locals. Word of assembly is final, as its authority is from UHJ.

This is a harshly judgemental and punitive approach.

The Assembly should aspire to be regarded by the members of the community as a loving parent, wise in its understanding of the varying degrees of maturity of those entrusted to its care, compassionate in dealing with the problems which arise as a result of any shortcomings, ever prepared to guide them to the correct path, and very patient as they strive to effect the necessary changes in their behaviour. (read: be compromising in approach, strive to be popular rather  than correct)

5

Laws relating to chastity, marriage and divorce. 

Need to be respected and strictly observed and implemented

Be flexible and liberal in approach. With this approach, the Faith members would voluntarily accept. (what wishful thinking!!!)

Dear Readers, it is clear that the drift of UHJ would dilute the Faith Principles in no time. We need not wait for a new manifestation. We are already having a dynamic manifestation in form of UHJ who is ever keen to change with times. Wonder how many such out-of-wedlock relations exist in the UHJ? It is high time the UHJ becomes more quality conscious and avoid dancing to the public tune, else the fabric of Faith would be destroyed. Are Bahais in Iran giving so much sacrifice for this? Is Bahai blood so cheap? How long will the hypocrisy continue?

Truly Yours,

From a chip of the old block                                                       

ORIGINAL LETTER OF UNIVERSAL HOUSE OF JUSTICE.

(Courtesy: The National Spiritual Assembly of   the Baha'is of the Union of Myanmar)       

13 January 2011

Transmitted by email:  nsa.myanmar@gmail.com

                   khinmaungthein09@gmail.com

The National Spiritual Assembly of

  the Baha'is of the Union of Myanmar

Dear Baha'i Friends,

The Universal House of Justice has received your email letter dated 15 November 2010 regarding the prevalence of elopement among Baha'i youth.  It is understood that this is an issue which your community has faced for many years despite sanctions being placed on believers who show disregard for Baha'i law.  To assist you in your ongoing deliberations on this serious matter, we have been asked to provide you with the following comments, which address the general topic as well as the specific issue you raise.

     The aim of any Spiritual Assembly should be to develop a warm and loving relationship with the believers in its community so that it can most effectively nurture and encourage them in the acquisition of a deeper understanding of the Teachings and can assist them to follow the Baha'i principles in their personal conduct.  The Assembly should aspire to be regarded by the members of the community as a loving parent, wise in its understanding of the varying degrees of maturity of those entrusted to its care, compassionate in dealing with the problems which arise as a result of any shortcomings, ever prepared to guide them to the correct path, and very patient as they strive to effect the necessary changes in their behaviour.  Such an approach is far removed from the harshly judgemental and punitive approach which so often characterizes the administration of law in the wider society.

     The House of Justice feels that violations of Baha'i law, even when they involve blatant disregard for fundamental verities of the Faith, should be considered on a case-by-case basis.  This means that an Assembly should examine the specific circumstances of each situation, taking into account factors such as the extent of a believer's prior understanding of the law in question and whether he is willing to rectify the error quickly.  Only in extreme circumstances, where a person, ignoring all admonishments from the Assembly, persists in his actions and knowingly and flagrantly violates a law, would it be necessary for the Assembly to consider a partial or full suspension of administrative rights. In this regard, it may be helpful to consider the following, stated in a letter written on behalf of Shoghi Effendi.

The general basis for the deprivation of voting rights is of course gross immorality and open opposition to the administrative functions of the Faith, and disregard for the laws of personal status; and even then it is the duty of the National Assembly, before exercising this sanction, to confer with the individuals involved in a loving manner to help them overcome the problem; second, to warn them that they must desist; three, to issue further warnings if the original warnings are not followed; and finally, if there seems no other way to handle the matter, then a person may be deprived of voting rights.  

 The circumstances you describe in your community demonstrate the kinds of judgement that an Assembly must exercise in upholding the laws of the Faith in its jurisdiction.  The first requirement lies in having a sound approach for the general education of the believers in the laws of the Faith, among which are the laws relating to chastity, marriage and divorce.  This is important because there is such a widespread attitude in non-Baha'i society that accords little respect to the formalities of marriage.  Any attempt to educate the community in the laws of the Faith, however, will need to be set in the context of the greater purpose of the Revelation to carry forward an ever-advancing civilization.  Baha'is should understand not only what it is they should do, but why these actions are important for the spiritual and moral health both of individuals and of society.  While this approach--necessarily gradual and long-term--proceeds, Assemblies must use good judgement in applying the laws, bearing in mind their responsibility to lovingly and patiently educate new believers and younger generations within the Faith.

     Thus, the Spiritual Assembly, both national and local, has a vital twofold responsibility.  It should aim not only to apply the laws of Baha'u'llah with justice and firmness but to increase the believers' understanding of, and devotion to, these laws and principles and above all to raise their awareness of the significance of the Revelation.  In this way, they will obey the laws not through fear of punishment but out of love for Baha'u'llah.

     In your deliberations on how to educate believers in the Baha'i law of marriage, you will no doubt wish to consult with Counsellor Myint Zaw Oo, as this is a matter vital to the spiritual health of the community.

                                     With loving Baha'i greetings,

                                     Department of the Secretariat

cc:  International Teaching Centre                                               

     Board of Counsellors in Asia

     Counsellor Myint Zaw Oo

The (Lip) Service of the Baha’i Administration at the time of the Covid-19 crises

 

Today, Humanity is at a critical juncture faced with the unprecedented and unexpected calamity in the form of the Covid-19 Pandemic. In the face of this crisis, Nations, Organisations, communities and even individuals are engaged in selfless service trying to help their fellow human beings’ tide over the devastating effects of this pandemic. Nations are rising over past rivalries and animosities, and people are rising over racism and xenophobia to help each other.

However, in the face of all of this, the “Baha’i Administration” is doing, as usual, NOTHING MEANINGFUL. The “Administration”, as always, in this time of crisis is bent on paying lip service and nothing more. This way of dumb and mute service is the innate nature of the “Baha’i Administration” and is in perfect alignment with the past set precedents of service of the “Administration”.

Allow me to enumerate the various “Powerful” (read: self-serving and futile; Lip Service) steps which the “Administration” will take at this time of crisis

1. The various secretaries of the Local Spiritual Assemblies will write flowery reports, elaborating in detail each small action done by the individual Baha’is (branded as the LSA’s effort) while exaggerating the same to appear as a humungous effort on part of the LSA. This is while in reality the individual Baha’is themselves are encouraged to do good not for humanity but for LSA reports where each activity in counted. One LSA report states about their dilemma where the Baha’is are asking them for guidance as to how they should serve the community during these dire times! As if any sane person needs guidance on that!!!

The Secretaries of the LSA’s know very well that promotion in the Baha’i administrative order is very much tied to one’s capacity at writing attractive reports.

• The National Spiritual Assemblies will then collect all of these puff pieces to assemble a massive report which will be nothing but a whole lot of blarney. All NSA’s are supposed to be masters in exaggerating the already exaggerated. The reality here is that the re-election of all of these “serving” members of LSA and NSAs depends on these rubbish reports and exaggerations. The secretary of the NSAs will then forwards these reports to the world centre which will then generate a very holy sounding poetic statement which would sound something like this: –

“In city after city, village after village, we see that a greater consciousness of our common humanity is emerging among many people. This is spurring them on to help others and to transcend traditional barriers and prejudices that keep them apart. The Baha’i communities together with local organizations and institutions are raising awareness about the corona virus disease (COVID-19).”

• The next step in their self-serving Lip Service at this time of crisis would be to send out correspondences to figures of authority in various countries (like the office of the Prime Minister etc). This work comes under the purview of the External Affairs Committee of the NSA and is the most important assignment for all of the NSAs worldwide. In these letters/correspondences the NSAs will express their sympathies and solidarity with the government in this crisis while emphasising that they are all obeying the respective directives given by the said government but without ever explicitly specifying how “they” are going to help.

Because in reality they have no intention of helping and the purpose of sending such a letter is much more sinister. What they in fact desire is a response (which is usually issued to all organisations which write to these august offices) from these figures in authority thanking them for their sympathies which will then be used by the administration to publicise their “Achievement”  worldwide – That the Bahai’s have received welcoming and appreciating letters from Heads of States – As if the religion of Baha’u’llah needs validation from them.

While not always, often it has also been seen that a whisper campaign is then started to spread malicious news that such and such head of state is now a Baha’i and is hiding his true beliefs fearing public repercussion – proof of which is a polite letter of thanks written by them (simply audacious)

• The NSAs will then start asking for money from the ordinary Baha’is (whom they fondly refer to as sheep) and from other organisations. Of these monies a very small percentage actually makes its way to relief activities (and the NSAs feel no need to publish statistics regarding how many cents to a dollar is actually spent towards relief activities)  but not before the “Administration” will very shamefully make it into a photo-op, usually with Government officials involved , for worldwide circulation, to show acceptance of the Baha’i faith. 

• And Lastly there is section of the “Administration” called as the Kamalabadi Baha’is who will take great pride in labelling this occasion of misfortune as the revenge of Baha’u’llah on Humanity. They will in fact label all that befalls humanity as the revenge of Baha’u’llah since Humanity has not accepted the message of Baha’u’llah, in their sordid thinking, it is then necessary for Baha’u’llah to take revenge from humanity by involving it in harsh punishments.

This kind of thinking originates from a mind which has suffered years of spiritual rot at the hands of the Administration. Such statements of hate and acting like spokespersons for Baha’u’llah comes naturally to them since they have for long left the true teachings of Baha’u’llah and have adopted false ideas, false systems and false “Administrations” as authorities over them.

I believe that it is the moral responsibility of all true Baha’is to condemn these Kamalabadi Baha’is who find solace in the Misfortune of others (including the many Baha’i who have been affected by this).

Alas, But in these times of tribulations and crisis, it seems that the chosen ones of Baha’u’llah, us Baha’is appear to be the most lost all because of this false “Administration” which does service only when it is self-service and helps only when it needs help in return. And all of this grand charade of service (Lip Service) by the “Administration” at the time of crises is only a means of marking their presence and safeguarding their relevance in our society.

Thank you.

A pained Baha’i

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Source: https://australiabahais.wordpress.com/2020/06/07/the-lip-service-of-the-bahai-administration-at-the-time-of-the-covid-19-crises/