From: hakim@bigq.enet.dec.com (Kamran Hakim)
Subject: Re: A Refutation of Baha'i view.... (Addendum)
Organization: Digital Equipment Corporation
Date: 28 JAN 93 10:04:00    


Beginning of quoted article.   K.H.
================================================================================
Article: 3643
From: azhar@duke.cs.duke.edu (D. Salman [Quintessential] Azhar)
Newsgroups: soc.religion.islam
Subject: Re: A Refutation of Bahai view on Crucifixion and Prophethood
Date: 19 Nov 92 22:24:26 GMT
Organization: Duke University Computer Science Dept.; Durham, N.C.


This is from Dr. Habib Siddiqui (RBNXHS@rohvm1.rohmhaas.com):

Newsgroups: soc.religion.islam
Subject: Re: A Refutation of Bahai view on Crucifixion and Prophethood

        Bismillahir Rahmaneer Raheem
(In the name of Allah, Most Merciful to all - Muslims and non-Muslims,
in this world, and Most Merciful to ONLY Muslims in the Hereafter)
Before I confront the Bahai view on the above subject, as presented by
Babak Mohajerin, let me give a brief account of this religion how it
started in order that Muslims have a fair understanding of what it stands
for and why its understanding of certain explicit verses in the Qur'an
are different than Muslims. (References are also cited for proof.)

In the middle of the 19th century, Mirza Ali Muhammad Shirazi, an Iranian
claimed to be the agent and Bab (door) of the awaited Imam Mahdi. He had
a small following, and the sect came to be known as Babieh (Babism).
After a short while, he claimed himself to be the awaited Imam (1), and
later as a prophet and the bringer of a new religion (2). He was not
emotionally balanced, and as such, later claimed Godhood (3). In Resalah
Lel-Thamarah (Treatise for fruit), he wrote:

                       "Truly I am certainly God: there is no God other
than me. I am unique and single. Truly I am God, there is no God other
than me - the eternal Lord, truly I am that very God and there is no God
other than me who is unique and single. In the name of God who prevents
and who is holy and pure, in praise of You my God, truly I call You and
and all things to witness that You are truly God and there is no God
other than You."

For his contradictory statements he was often times confronted by the
Ulema in Iran. He would usually repent and renounce his claim (4). His
apparent insanity saved his life in more than one occasions (5). His
writings for the illiterate laymen had some effect among the Babis, and
they rioted against the government in some cities. In Isfahan, the rio-
ters were aided by Governor Manucher Khan Gurji, a Russian of Armenian
christian origin (6). Both the British and the Russian embassies were
directly involved in these riots by aiding the Babis(7). Amir Kabir, the
Grand Vizier, realizing that so long as the Bab was alive, his followers
would not stop their rioting, executed him (5).

After Bab's death, the Babis were led by Mirza Yahya Noori, known as
Sobh-e-Azal (the eternal dawn). After an unsuccessful attempt to kill
the Shah, the group was persecuted. Yahya fled to Baghdad, while his
step-brother, Mirza Husein Ali  took shelter in the Russian embassy.
Later, Husein was escorted to Baghdad by the official agents of the
Iranian and Russian governments (8). Mirza Husein Ali sent a tablet to
Russian emperor, praising and praying for him, confirming total servi-
tude and expressing thanks (9). The latter allowed the Babis to const-
ruct a temple in south of Russia in Aeshq-Abad and in its attempt to
crush the Islamic government provided all help to the Babis (22).
In Baghdad, where the Babis became Ottoman subjects, a serious fight
broke out among them as to the issue of leadership of the community,
since many forged the handwriting of Bab, claiming to be his successor.
This and other clashes with Iraqi Muslims brought about a state of
total chaos (10). The Ulema in Iraq wanted the Ottoman government to
deport Babis for creating a total anarchy. Then the Babis were first
moved to Istambul and later to Edirneh. When Mirza Husein claimed to be
the successor of Bab, the Babis got divided into two opposing camps,
each led by one of the step-brothers - Mirza Husein or  Mirza Yahya.
With the unending riots and connections which the Babis held with the
foreign embassies opposed to the Ottoman government, the latter exiled
the followers of Yahya to Cyprus and those of Husein to Aaka in Pales-
tine (11).

When the support for Yahya's followers from the foreign governments
diminished, the group gradually dispersed and vanished. Husein Ali
was always able to keep in touch and get the support from foreign
governments. He claimed the title of "Bahaullah" (the beauty of God)
and described the Bab as the harbinger of his own emergence. Soon he
gained full control over the Babis and founded the creed of Baha'ism.
Like Bab before him, he first claimed prophethood (12) and then Godship
(13). Meanwhile, he was receiving monthly salaries from the Czar (14).

After his death in Aaka, his son, Mirza Abbas (known as Abbas Afandi)
succeeded as leader of the Baha'is and called himself Abdul-Baha (the
servant of Baha). 

When the communist revolution started asserting itself
in early 20th century, Russian govt. stopped its support for the Bahais.

Facing numerous difficulties, Abdul Baha then approached the British go-
vernment offering to spy for them against the dying Ottoman empire (15).

During the first World War and the aggressive entry of the British Army
into Palestine under the generalship of Allenbee, the Bahais provided
all possible help to the invaders. 

Learning this, Jamal Pasha, the Com-
mander of the Ottoman forces, wanted to execute Abdul Baha for treason
(16). Lord Balfour, the architect for the infamous Balfour declaration,
the then British Foreign Secretary, ordered Gen. Allenbee to protect the
life of Abdul Baha and his followers (17). Later, in a formal ceremony
knighthood was granted to Abdul-Baha (18). 

Sir Abbas Afandi's funeral
was personally attended by several British dignitaries, including Sir
Herbert Samuel - the British Chief Commissioner in Palestine, who was
one of the founders of the zionist state of Israel. 

In accordance with
Abbas's will, the leadership came under his grandson, Showqi Afandi. He,
too, helped realize the goals of British colonialism. 

And within a short
period Baha'ism spread all over U.K. and its colonies, esp. Uganda (19).
Showqi's contacts with the colonizers helped Bahaism to spread in U.S.A.
and other parts of the world. 

He revived the intricate network of Free-
masonry at a lower level in the form of Baha'ism, by offering the myth of
"one world religion." (23)

Having no son and nearing his death, Showqi appointed nine Bahais to consti-
tute the Intl. Council of Bahaism and laid the foundation for the Baitul
Adal A'azam (the Universal House of Justice) or the Administrative Orga-
nization of World's Bahais.

After his death, as per his will, Charles Mason Rimi, an American, with
probable CIA connections was appointed the head of Baitul Adal (20).

At present, with the power, money and conspiracies of world colonialism,
Bahaism has fully committed itself to fulfill the dream of the world
devouring powers to acquire global domination.

As I have shown above, Baha'ism from its very inception was helped,
materially and ideologically, by the Russian and British imperialism
for furthering the latters' onslaught in Muslim lands. At a difficult
period in Muslim history, Bahaism collaborated with the zionists for
the establishment of state of Israel (21). Through its connection with
Zionists  it penetrated various governments serving the
interest of the West, a notable example is: Iran under the Shah (23).

This servitude for the western masters, in turn, brought nothing but
misery, poverty, strangulation, stagnation, murder, oppression, tyranny
and whole-sale dependence, to the Muslim nation.

It can also be noticed that Baha'ism, like Ahmedi/Qadianism, started
with its founder's claim to be the awaited Imam Mahdi, which later
developed into the claim for prophethood and divinity. (These groups
do not accept the finality of Muhammad's prophethood.) Muslims, based
on the sahih ahadith of Muhammad (SAWS), do expect the coming of Imam
Mahdi (a descendant of Muhammad (SAWS); he will NOT be a Prophet since
Muhammad (SAWS) is the LAST of the Prophets; he will follow the shariah
of Islam) towards the end of time. He will come at a time when Muslims
will be in a dire need to find a leader to lead them against forces
which will try to extinguish Islam from the earth. He will lead the
Muslims to victory, and establish justice. This expectation manifests
itself into protests against oppression and injustice, and Muslims
alone, unlike any other religious community on earth, have never been
totally succumbed to the evil forces. Colonization was imposed upon
our territories, from Morocco to Indonesia, yet, we never embraced
the very dehumanization as a result of such process, and always resisted
occupation, aggression and exploitation in our territories. The sacri-
fice of Muslims in Algeria, Libya, Indian sub-continent, Indonesia, the
Sudan, Somalia, and more recently in Afghanistan, Palestine and Bosnia
are only a few of the examples in that road to combatting subjugation
and foreign tyranny. Muslims have always tried to negate existing
unjust conditions imposed upon the world by despots, whose weapons were
force, money and deceit. This resistance of Muslims has always dis-
comforted the enemies of Islam. In their attempt to weaken the very
fabric of Islam, these enemies from without have always sought people
from within who would distort the teachings of Islam. These enemies
of Islam know (knew) that if they could create false Mahdis among
Muslims, who instead of calling for jihad commands his followers to be
puppets of the oppressors, then there will be no interruption to their
exploitation. Hopes and dreams of Muslims will give away to despair,
cowardice, lethargy and dependency.

As a result of this conspiracy, in the last century alone, we find
three claimants to be Imam Mahdi, e.g., Ali Muhammad Shirazi, Mirza
Husein Ali and Mirza Golam Ahmed of Qadian, each of whom were suppor-
ted by colonial powers of the West. None of these three, in turn, ever
launched a Jihad movement against the colonizers. Instead, they acted
as stooges for foreign forces, which were hostile to Islam. Baha'i
leaders even spied against the Khilafah and collaborated with Zionists.

It is inconceivable that this deviant group would have as much success
without the moral and financial support from the enemies of Islam.
As a matter of fact, Baha'ism proved to be the colonialists' most
fruitful investment. Through its teachings, it offers a version of
religion which is self-contradictory, deceitful, nonsensical and
ludicrous. Despite its leaders' own servitude to foreign masters,
their irrelevant verbiage about not participating in politics for
nominal Bahais increase the stranglehold of Taghut over the subdued
people, and fulfill the long-term objectives of its financiers.

In their wishful dream about creating a world religion that encompasses
all the various religions (from polytheistic religions like Hinduism to
monotheistic religions like Islam) the leaders of the Baha'i faith over
last several decades have written books which are self-contradictory.
While the Qur'an and ahadith of Muhammad (SAWS) are very clear that all
the scriptures (including the Bible) except the Qur'an has been corrupt-
ed by human hands, the Bahais, in order to curry support from christians,
appear to give the impression that they believe in the pseudepigraphic
books of the New Testament, and that they accept the authenticity of the
gospel accounts about Jesus's crucifixion. We, Muslims, don't have to
butter someone in order to accept our views. The matter concerning Jesus
is settled, as far as we are concerned. 

With the death of imperialism, today, neo-colonialism tries hard,
through invented, deviated sects to alter and metamorphose the face of
Islam and eliminate the main elements which comprise the revolutionary
character of this great religion. They scheme and Allah schemes.
Surely, Allah is the Best of the schemers. May Allah keep us on the road
of guidance and save us from falsehood, no matter, under whatever dis-
guise it comes. Ameen.

References:
==========
(1) Nuqtat-ul-Kaaf (The dot of the letter Kaaf), compiled by M.J.
    Kashani and E. Browne, Brill Printing House, Liden, Holland (1910);
    Panj Sha'an (Five Affairs) of Ali Muhammad Shiraji;
    Talkhise Taarikhe Nabil Zarandi, Baha'i Publications, Amri Pub.,
    Tehran (1946);
    Zuhoor-ul-Haq (The appearance of the truth), p. 173.
(2) Nuqtat-ul-Kaaf, p. 151;
    Bayan (Expression) of Muhammad Shirazi, ch. 2, unit 2;
    Makaatib (Letters) of Abbas Afandi, vol. 11, p. 266;
    Al-Mufavedaat (Conversations) of Abbas Afandi, Brill Printing House,
    Liden, Holland (1908), p. 124.
(3) Lowhe Heikal-ul-din (The tablet of the image of religion), the
    supplement to Bayan of Ali Muhammad Shirazi, p. 5;
    Resalah Lel-Thamarah (Treatise for fruit) of Ali Muhammad Shirazi.
(4) Talkhise Taarikhe Nabil Zarandi, p. 138;
    Rowdat-ul-Safe Nasiri of Mirza Reza Quli Khan, vol. 10, p.311, 423;
    Naqtat-ul-Kaaf, p. 133;
    Kashf-ul-Gheta'a (The removal of curtains), pp. 202-204;
    Qarne Badi'a by Showqi Afandi, Amri Pub., vol. 1, p. 423;
    Inshe'ab dar Baha'iat, pp.  70-74.
(5) Talkhise Taarikhe Nabil Zarandi;
    Rowdat-ul-Safe Nasiri;
    Kashf-ul-Gheta'a, p. 204;
    Nasikh-ul-tavaarikh;
    Kavaakeb-ul-durriah (The brilliant stars)
(6) Talkhise Taarikhe Nabil Zarandi, p. 196.
(7) Shooreshe Babian dar Iran (The rebellion of the Babis in Iran),
    Pub. of Soviet Academy, Moscow (1939), vol. 30, pp. 143-159;
    Naqtat-ul-Kaaf, p. 266;
    Inshe'ab dar Baha'iat.
(8) Kavaakeb-ul-durriah.
(9) Mubeen (Clear) of Mirza Husein Ali, p. 76;
    Qarne Badi'a, vol. 11, p. 86.
(10) Inshe'ab dar Bahai'at, p. 83;
     Ma'edahe Aasmaani (Heaven's table), Amri Pub., Tehran;
     Qarne Badi'a, vol. 11, p. 177.
(11) Qarne Badia, vol. 11, pp. 270, 271, 275;
     Kavaakeb-ul-durriah, vol. 1, pp. 389, 381, 383;
     Inshe'ab dar Bahai'at, p. 84.
(12) Maqaalahe Shakhsie Sayyah of Mirza Husein Ali;
     Iqan of Mirza Husein Ali;
     Al-fava'ed (The advantage) of Mirza Abdulfadle Gulpaygani.
(13) Mubeen, pp. 21, 48, 56, 210, 233, 286, 308, 342, 384, 385, 417...;
     Makateeb, p. 225 (Abbas Afandi).
(14) Majmoo'ahe Al-wahee Mubarak, p. 159 (Mirza Husein Ali).
(15) Qarne Badi'a, vol. 11, p. 125; vol. 111, p. 291;
     Inshe'ab dar Bahai'at, p. 121.
(16) Qarne Badi'a, vol. 111, p. 297;
     Inshe'ab dar Bahai'at, p. 121;
     Bayaan-ul-haqaayeq (Expression of realities) of Abul Husein
     Ayati, p. 71.
(17) ibid.
(18) Qarne Badi'a, vol. 111, p. 299;
     Inshe'ab dar Bahai'at, p. 118.
(19) Akhbare Amir, no. 4 (1950).
(20) Inshe'ab dar Bahai'at, pp. 195-203.
(21) Baha'i News, Sept. (1947);
     Akhbaare Amri, (1947), No. 7.
(22) Masaabihe Hedaayat (The lights of guidance) of Azizullah
     Suleimannis, Amri Pub., Tehran (1947).
(23) Baha'ism: a Sect at the Service of Colonialism by Mujtaba Sultani.
======================================================================
End of quoted article.   K.H.

						Addendum to the intro.