Before we start this section we must first define the meaning of a few words that have been used extensively in the quotes:

Monotheist: The Arabic word is muwaḥḥid and is basically used in Baha’i scripture to refer to Baha’is.

Polytheist: The Arabic word is mushrik and according to the prominent Baha’i scholar—Asad-Allāh Fāḍil Māzandarānī—in the Baha’i literature it is used to refer to those who deny Bahā’u’llāh’s station[1] in other words, all the people that have heard about Bahā’u’llāh but have not accepted his religion, whether they be hostile or friendly.

Those who turn to Baha’ism: The Arabic word is Muqbil and means those who have accepted this creed.

Those who turn away from Baha’ism: The Arabic word is Mu`riz and refers to those who have not accepted this creed.

Deniers: The Arabic word is munkirīn and as is clear from the words, is used to refer to those who deny the Baha’i creed.

There exist a wealth of strange and dramatic stories in Baha’i literature that display a loving and caring Bahā’u’llāh who does not even prevent his enemies from physically abusing him. Here is one example:

As He was approaching the dungeon, and old and decrepit woman was seen to emerge from the midst of the crowd, with a stone in her hand, eager to cast it at the face of Bahā’u’llāh. Her eyes glowed with a determination and fanaticism of which few women of her age were capable. Her whole frame shook with rage as she stepped forward and raised her hand to hurl her missile at Him. “By the Siyyidu’sh–Shuhada,[2] I adjure you,” she pleaded, as she ran to overtake those into whose hands Bahā’u’llāh had been delivered, “give me a chance to fling my stone in his face!” “Suffer not this woman to be disappointed,” were Bahā’u’llāh’s words to His guards, as He saw her hastening behind Him. “Deny her not what she regards as a meritorious act in the sight of God.”[3]

These stories have only been narrated by Baha’i sources and although Baha’is claim most of them occurred publicly and were witnessed by many people, they cannot be independently verified.

According to `Abdu’l-Bahā, in the Baha’i creed, everyone is the same and there is no difference between Baha’is and non-Baha’is:

Bahā’u’llāh expressed the oneness of humankind, whereas in all religious teachings of the past the human world has been represented as divided into two parts: one known as the people of the Book of God, or the pure tree, and the other the people of infidelity and error, or the evil tree. The former were considered as belonging to the faithful, and the others to the hosts of the irreligious and infidel—one part of humanity the recipients of divine mercy, and the other the object of the wrath of their Creator. Bahā’u’llāh removed this by proclaiming the oneness of the world of humanity.[4]

`Abdu’l-Bahā is clearly announcing that in this creed, people are not divided into two groups: good and bad, Baha’i and non-Baha’i, faithful and infidel, friend and enemy, recipients of divine mercy and recipients of God’s Wrath! Bahā’u’llāh says:

You are all the fruits of one tree and the leaves of one branch.^[5]

Consort with all religions with amity and concord.^[6]

In this section we will show how Bahā’u’llāh and `Abdu’l-Bahā described non-Baha’is and their enemies. The quotes that follow, clearly contradict the stories Baha’is preach about their leaders and their claims about the Oneness of Humanity.

a- Non-Baha’is Are like Dry Trees That Are Only Worthy of Fire

In the previous quotes it was clearly stated that people are no longer separated into “pure trees” and “evil trees”. The first violation of these words can be seen in Bahā’u’llāh’s own words:

Anyone who has a garden will not allow the dry trees to remain in the garden and will definitely cut them and throw them in fire, for dry wood is only worthy of fire. Thus, O inhabitants of my orchard, protect yourselves from the wicked poisonous breath and void breeze which is socializing with the polytheists (deniers of Baha’ism) and the unaware (ghāfil).[7]

Basically, people are once again divided into two distinct groups of trees. Baha’is are referred to as trees that are “inhabitants of his orchard” and those that have not accepted Baha’ism have been referred to as “dry trees” that are worthy of fire who Baha’is must protect themselves from.

Some might argue that he is using this parable to refer to covenant-breakers. This is incorrect for he is clearly using this parable to prevent his followers from socializing with his deniers and the unaware. Furthermore, even if we assume—for the sake of the argument—that he is referring to covenant-breakers, his words are still contradicting the words of `Abdu’l-Bahā about not separating people into two groups of good and bad and dipping everyone in the sea of divine generosity. 

b- No Socializing Allowed with Non-Baha’is

Baha’is claim that they are only prohibited from socializing with covenant-breakers. This is not true. Bahā’u’llāh gives orders to not socialize with those who deny him, those who turn away for him, and even the unaware. We will repeat the previous quote:

Thus, O inhabitants of my orchard, protect yourselves from the wicked poisonous breath and void breeze which is socializing with the polytheists (deniers of Baha’ism) and the unaware (ghāfil).[8]

Bahā’u’llāh is clearly stating that Baha’is must not socialize with two groups: the polytheists and the unaware. The polytheists are those that have heard about Baha’ism but have not accepted it or have denied it. The unaware are basically all the poor souls who are unaware of the existence of the Baha’i faith or its teachings. This is a whole new level altogether. We reiterate that these are Bahā’u’llāh’s own words. Now compare this with what `Abdu’l-Bahā states about the unaware:

We must . . . warn the unaware, show compassion to the enemies, and love the foes.^[9]

As usual, `Abdu’l-Bahā is contradicting the orders of his father. Bahā’u’llāh emphasizes elsewhere:

Do not socialize with those who deny God[10] and his signs and keep away from their kind.[11]

It is incumbent on ever soul to keep away from the wicked breath of the polytheists (deniers of Baha’ism).[12]

Know that God has forbidden his friends from meeting with the polytheists (deniers of Baha’ism) and hypocrites.^[13]

It is not permitted to interact, speak, or meet with those individuals that have turned away and made their objections apparent. This is an order revealed from the heavens of an Ancient Commander.^[14]

If these orders from Bahā’u’llāh are divine decrees that must be obeyed, then why does `Abdu’l-Bahā insists on the opposite during his missionary preaches:

All humanity are the creation of one God and all the sheep (meaning the humans) are under the shadow of one shepherd and one shepherd administers all. Thus, the divine sheep must interact with each other with utter affection. If one wanders away, they should return him and accompany him.^[15]

Had `Abdu’l-Bahā forgotten that his father had banned speaking with non-Baha’is, deniers, and those that had turned away from Baha’ism when he was saying these words? The inconsistencies in the beliefs of this father and son are numerous. Here are a few more quotes from Bahā’u’llāh:

Run away from he who you do not find my love in his heart, keep away from him, and keep a great distance between you.[16]

Cleanse your eyes from [seeing] the deniers and the polytheists (deniers of Baha’ism) and turn away from them.[17]

Break all ties with the polytheists (deniers of Baha’ism).[18]

O SON OF DUST! Beware! Walk not with the ungodly and seek not fellowship with him, for such companionship turneth the radiance of the heart into infernal fire.[19]

In all affairs, we must avoid those that have turned away and must not become fond of them or sit and converse with them—even for a moment—for by God the [effect of] evil individuals on pure individuals is like fire on dry wood and heat on cold snow.^[20]

These quotes clearly contradict the essence of the Baha’i creed that is being propagated today by the Universal House of Justice. Most—if not all—Baha’is do not even know that these statements from Bahā’u’llāh exist.

c- Non-Baha’is Are Not Humans or Lack the Traits of Being Considered as Humans

According to Bahā’u’llāh, non-Baha’is are not humans and the consequence of mentioning them as ‘human’ is exclusion from all of God’s Graces:

From this day, any individual that mentions as human a single person from those who deny me—whether that [denier] has a high or low stature—they will be excluded from all of (God’s) Merciful Graces, let alone trying to prove [those deniers] have dignity or stature.^[21]

d- Non-Baha’is Are Animals

After calling non-Baha’is evil non-humans who have no dignity, he goes on to calling them animals that neither deserve the name nor the description of humanness:

Today, according to the decree of the Point of Bayān (meaning the Bāb), those individuals who turn away from this Novel Affair (meaning Baha’ism) are deprived of the garb of being called and described [as humans?] and are assembled and mentioned as animals in the presence of God.^[22]

Bahā’u’llāh says non-Baha’is are animals in the presence of God. Are they at least humans in this world? Of course not. In yet another contradicting stance he says:

Know that none of the servants who have had any sense, have never held the belief that those who face towards [Baha’ism] (muqbil) and those who turn away from it (mu`riz); or monotheists (meaning Baha’is) and polytheists (deniers of Baha’ism), have the same status and rank. What you have heard [contrary to this] or have seen in the previous books, was meant in the presence of God.[23]  

Whereas he earlier claimed that those who have turned away from this affair are animals in the presence of God, he later says everyone is equal in the presence of God and if you have heard anything contrary to this it was meant in this world! Here are a few more relevant quotes:

Do not see the polytheists (deniers of Baha’ism) but as earthworms and their sounds but the buzzing of flies.[24]

O group of polytheists (deniers of Baha’ism), if you take pride in your name remaining amongst the animals or being mentioned amongst the livestock, then take pride in that for you are worthy of it.[25]

Oh you donkeys! Whatever God says is the truth and will not become void by the words of the polytheists (deniers of Baha’ism).^[26]

Encompassed as I am at this time by the dogs of the earth and the beasts of every land, concealed as I remain in the hidden habitation of Mine inner Being.[27]

When the one who turned away from God halted (in accepting me) and fell off the path, in that moment his body left the garb of humanness and appeared and became visible in the skin of animals. Sanctified is He who changes the beings how he likes.[28]

There are many more instances but we will suffice with these. Baha’is sometimes claim that similar instances can be found in the verses of the Holy Books thus Bahā’u’llāh too was justified in calling non-Baha’is animals. Whether this is really the case or not is another discussion and will not be examined here. What is relevant here is that this justification is unacceptable from a Baha’i perspective, because Baha’is claim they are different from other religions. While in all other religions there is a distinction made between the faithful and disbelievers, Baha’is claim the Oneness of Humanity is a new principle that they adhere to. Thus, even if similar remarks exist in the Holy Books, Baha’i leaders cannot repeat them, because they claim their creed has removed this attitude:

In all religious teachings of the past the human world has been represented as divided into two parts: one known as the people of the Book of God, or the pure tree, and the other the people of infidelity and error, or the evil tree. The former were considered as belonging to the faithful, and the others to the hosts of the irreligious and infidel—one part of humanity the recipients of divine mercy, and the other the object of the wrath of their Creator. Bahā’u’llāh removed this by proclaiming the oneness of the world of humanity, and this principle is specialized in His teachings, for He has submerged all mankind in the sea of divine generosity.[29]

e- Bahā’u’llāh Wishes Death on Non-Baha’is

Bahā’u’llāh wishes death on those who deny him:

Die with anger, Oh he who denies this grace.^[30]

Die with anger O you denying polytheist (denier of Baha’ism).[31]

Ironically, these words are uttered by the same Bahā’u’llāh who advises his followers to not wish for others what they do not wish for themselves:

He should not wish for others that which he doth not wish for himself.[32]

f- Baha’is are Precious Jewels and Non-Baha’is are Worthless Pebbles

Bahā’u’llāh says:

My friends are the pearls of [this] order and all others are earthly pebbles . . . a single one of these (Baha’is) is more precious than a million others (non-Baha’is).^[33]

In contrast, `Abdu’l-Bahā still insists that other people’s religion is none of our business:

Why should we say this [person] is a follower of Moses and that [person] a follower of Jesus, this [person] is a follower of Mohammad, and that [person] is a follower of Buddha? This is none of our business. God has created everyone and it is our duty to be kind to all. Belief related issues are God’s business and he will give rewards and punishments on the Day of Judgment.  God has not made us in charge of them.^[34]

g- Non-Baha’is Must Be Tormented

Without specifying the form and method of torment, whether it be physical or spiritual, Bahā’u’llāh says:

And you, oh friends of God, be clouds of grace for those who believe in God and his signs, and be certain torment for those who do not believe in God and are polytheists (deniers of Baha’ism).^[35]

Be like a flame of fire to my enemies and a river of eternal life to my friends.[36]

God has made him (Bahā’u’llāh) a light for the monotheists (Baha’is) and a fire for the polytheists (non-Baha’is).[37]

This is while `Abdu’l-Bahā believes that one should be kind to all creatures:

God the Exalted has put the crown of grace and beneficence on man’s head so that he shows kindness and affection to all things that possess a soul and to make apparent the greatness of the world of humanity.^[38]

How can so many contradictions be justified?

Apparently, there is a much harsher treatment awaiting non-Baha’is when the Baha’i kingdom materializes. This is what Bahā’u’llāh says:

God will soon take out from the sleeves of power the hands of strength and dominance and will make the Servant (Bahā’u’llāh) victorious and will cleanse the earth from the filth of every rejected polytheist (deniers of Baha’ism). And they will stand by the cause and will conquer the lands using my mighty eternal name and will enter the lands and they will be feared by all the servants.[39]

Once the Baha’i kingdom materializes the earth will be cleansed from the filth of all non-Baha’is. The words used (like being feared by the servants) clearly show that cleansing does not mean converting them to Baha’ism. Furthermore, it is obvious that not all people are willing to convert to a new religion. So much for Oneness of Humanity!

h- Non-Baha’is Are Bastards That Will Go to Hell

The polytheists (deniers of Baha’ism) will have no residence but the hellfire.[40]

Whoever denies this Apparent Exalted Luminous Grace (meaning Baha’ism), it is worthy that he asks his state from his mother and he will soon be returned to the bottom of hell.^[41]

The phrase “asks his state from his mother” is used in Persian to imply that someone is a bastard. Bahā’u’llāh doesn’t stop there. He even goes on to say who fathered some of his deniers:

Whoever has the enmity of this servant (meaning Bahā’u’llāh) in his heart, certainly Satan has entered his mother’s bed.^[42]

This is another clear reference that his enemies are bastards for he is quoted in Amr wa khalq saying that adultery/fornication (by which bastards are created) is the deed of Satan.[43]

If according to Bahā’u’llāh those who deny him or are his enemies are bastards then:

• His brother, Mīrzā Yaḥyā Ṣubḥ Azal, who denied him, was a bastard.
• His sister, `Izziye Khānum (Khānum Buzurg), who also denied him, was a bastard.
• The wives of Bahā’u’llāh’s father were cheating on him.
• All Jews, Christians, Muslims, and all other people that deny him are bastards.

i- Non-Baha’is Are the Manifestation of Satan and Hell

`Abdu’l-Bahā quotes these words from his father regarding non-Baha’is and the enemies of the Baha’i creed:

He asked, “Where are Heaven and Hell”? Say, the former is meeting me and the latter is yourself, O you doubting polytheist.[44]

In another Tablet, He says: “O Kāzim, close thine eye to the people of the world; drink the water of knowledge from the heavenly cup bearers, and listen not to the nonsensical utterances of the manifestations of Satan, because the manifestations of Satan are occupying today the observation posts of the glorious path of God, and preventing the people by every means of deception and ruse. Before long you will witness the turning away of the people of Bayān from the Manifestation of the Merciful.”[45]

In another Tablet, He says: “Endeavor to your utmost to protect yourselves, because Satan appears in different robes and appeals to everyone according to each person’s own way, until he becomes like unto him—then he will leave him alone.”[46]

In another Tablet, He says: “O Mahdi! Be informed by these utterances and shun the manifestations of the people of hell, the rising place of Nimrods, the rising place of Pharees [Pharos?], the fountain of Tagut, and the soothsayers.”[47]

Again He says: “Say, O my friend and my pure ones! Listen to the Voice of this Beloved Prisoner in this Great Prison. If you detect in any man the least perceptible breath of violation, shun him and keep away from him.” Then He says: “Verily, they are manifestations of Satan.”[48]

j- Non-Baha’is Have No Knowledge or Reason

As we mentioned in the previous chapter, those that do not accept Baha’ism are regarded by Bahā’u’llāh as ignorant beings who lack reason.

We will conclude this section with another contradicting and dramatic sermon by `Abdu’l-Bahā:

Self-centeredness and egotism are the cause of all conflicts. There is no corrupter in this world more destructive than egotism, which is when a person does not desire others but desires himself . . . we must not desire ourselves and must regard others as better than ourselves, even those who are not believers . . . we must prefer all people over ourselves and regard them as higher and more honored and more complete [than ourselves]. As soon as we see ourselves superior to others, we will have gotten distant from the path of salvation and prosperity . . . God forbid that egotism grows in one of our minds, God forbid, God forbid, God forbid. When we look at ourselves we must see that there is no one more abject, humble, and lower than us and whenever we look upon someone else we must see that there is no one more complete, dear, and wiser than them . . . We must see them as noble and see ourselves as lowly and see any shortcoming we see in a person as our own shortcoming; for if we were not defective we would not see that shortcoming. A person must always see himself as defective and others as complete.^[49]

By reading these words and comparing them with what we quoted, one should not be blamed if he reaches the conclusion that `Abdu’l-Bahā probably believed in another religion altogether.

[1] “Mushrik . . . in the works/writings of this new cycle is the title [given to] those who deny the station of the Unity and Oneness of the Center of Abhā (munkirīn maqām waḥdāniyyat wa tafarrud markaz abhā),” Asad-Allāh Fāḍil Māzandarānī, Asrār al-āthār khuṣūṣī, vol. 4, p. 196 (under the word shirk).

[2] The Imām Ḥusayn.

[3] Nabīl Zarandī, The Dawn-Breakers: Nabīl’s Narrative of the Early Days of the Bahā’ī Revelation, pp. 607–608.

[4] `Abdu’l-Bahā, The Promulgation of Universal Peace, p. 454.

[5] Bahā’u’llāh, Majmū`iy-i alwāḥ-i mubārak-ih, p. 265.

[6] Bahā’u’llāh, The Kitābi Aqdas (Baha’i World Centre, 1992), p. 72.

[7] `Abd a l-Ḥamīd Ishrāq Khāwarī, Mā’idiy-i āsimānī (Tehran: Mu’assisiyi Millī Maṭbū`āt Amrī, 129 B.), vol. 8, p. 39.

[8] `Abd al-Ḥamīd Ishrāq Khāwarī, Mā’idiy-i āsimānī, vol. 8, p. 39.

[9] `Abdu’l-Bahā, Makātīb (Egypt), vol. 1, p. 288.

[10] This sentence is referring to those who deny Bahā’u’llāh, because he had on many occasions referred to himself as God.

[11] `Abd al-Ḥamīd Ishrāq Khāwarī, Mā’idiy-i āsimānī, vol. 8, p. 39.

[12] `Abd al-Ḥamīd Ishrāq Khāwarī, Mā’idiy-i āsimānī, vol. 8, p. 39.

[13] `Abd al-Ḥamīd Ishrāq Khāwarī, Mā’idiy-i āsimānī, vol. 4, p. 280.

[14] `Abd al-Ḥamīd Ishrāq Khāwarī, Mā’idiy-i āsimānī, vol. 8, p. 74.

[15] `Abd al-Ḥamīd Ishrāq Khāwarī, Payām-i malakūt, p. 44 (citing `Abdu’l-Bahā’).

[16] Bahā’u’llāh, Āthār-i Qalam-i A`lā, vol. 2, p. 345 (sūrat al-aṣḥāb).

[17] Bahā’u’llāh, Āthār-i Qalam-i A`lā, vol. 2, no. 81, p. 477.

[18] Bahā’u’llāh, Majmū`iy-i alwāḥ-i mubārak-ih, p. 90.

[19] Bahā’u’llāh, The Hidden Words of Bahā’u’llāh, p. 42, no. 57.

[20] `Abd al-Ḥamīd Ishrāq Khāwarī, Mā’idiy-i āsimānī, vol. 8, p. 39.

[21] Bahā’u’llāh, Badī`, p. 140.

[22] Bahā’u’llāh, Badī`, p. 213.

[23] Bahā’u’llāh, Majmū`iy-i alwāḥ-i mubārak-ih, p. 154.

[24] Bahā’u’llāh, Āthār-i Qalam-i A`lā, vol. 1, no. 20, p. 183.

[25] Bahā’u’llāh, Āthār-i Qalam-i A`lā, vol. 2, no. 81, p. 452.

[26] Bahā’u’llāh, Badī`, p. 174.

[27] Bahā’u’llāh, Gems of Divine Mysteries, p. 4.

[28] Bahā’u’llāh, Badī`, p. 110.

[29] `Abdu’l-Bahā, The Promulgation of Universal Peace, p. 454.

[30] Bahā’u’llāh, Badī`, p. 213.

[31] Bahā’u’llāh, Āthār-i Qalam-i A`lā, vol. 1, no. 64, p. 276.

[32] Bahā’u’llāh, Gleanings from the Writings of Bahā’u’llāh, p. 266.

[33] `Abd al-Ḥamīd Ishrāq Khāwarī, Mā’idiy-i āsimānī, vol. 4, p. 353.

[34] `Abdu’l-Bahā, Khaṭābāt (Tehran), vol. 2, pp. 284–285.

[35] Bahā’u’llāh, Majmū`iy-i alwāḥ-i mubārak-ih, p. 216.

[36] Bahā’u’llāh, Ad`iyyih-i ḥaḍrat-i maḥbūb (Egypt: Published by Faraj-Allāh Dhakī al-Kurdī, 1339 AH), p. 184.

[37] Bahā’u’llāh, Āthār-i Qalam-i A`lā, vol. 2, no. 74, p. 372.

[38] `Abdu’l-Bahā, Makātīb (Tehran), vol. 8, p. 227.

[39] Bahā’u’llāh, Āthār-i Qalam-i A`lā, vol. 2, no. 90, p. 587.

[40] Bahā’u’llāh, Āthār-i Qalam-i A`lā, vol. 1, no. 97, p. 339.

[41] `Abd al-Ḥamīd Ishrāq Khāwarī, Mā’idiy-i āsimānī, vol. 4, p. 355 and `Abd al-Ḥamīd Ishrāq Khāwarī, Ganj-i shāygān (n.p.: Mu’assisiyi Millī Maṭbū`āt Amrī, 124 B.), p. 78.

[42] `Abd al-Ḥamīd Ishrāq Khāwarī, Ganj-i shāygān, p. 79.

[43] Asad-Allāh Fāḍil Māzandarānī, Amr wa khalq, 3^rd ed. (Langenhain [Germany]: Lajniyi Millī Nashr Āthār Amrī Bi Zabānhayi Fārsī wa `Arabī, 142 B.[1986]), vol. 3, p. 513.

[44] Bahā’u’llāh, Āthār-i Qalam-i A`lā, vol. 1, no. 40, p. 228.

[45] `Abdu’l-Bahā, Bahā’ī World Faith—Selected Writings of Bahā’u’llāh and `Abdu’l-Bahā (`Abdu’l-Bahā’s Section Only), p. 431.

[46] `Abdu’l-Bahā, Bahā’ī World Faith—Selected Writings of Bahā’u’llāh and `Abdu’l-Bahā (`Abdu’l-Bahā’s Section Only), p. 431.

[47] `Abdu’l-Bahā, Bahā’ī World Faith—Selected Writings of Bahā’u’llāh and `Abdu’l-Bahā (`Abdu’l-Bahā’s Section Only), p. 431.

[48] `Abdu’l-Bahā, Bahā’ī World Faith—Selected Writings of Bahā’u’llāh and `Abdu’l-Bahā (`Abdu’l-Bahā’s Section Only), p. 431.

[49] `Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, chap. 49, p. 325–327.