آنچه در ادامه می خوانید
Kitab-i-Aqdas Verse 66 [11]
Authorized translation: No marriage may be contracted without payment of a dowry, which hath been fixed for city-dwellers at nineteen mithqals of pure gold, and for village-dwellers at the same amount in silver. Whoso wisheth to increase this sum, it is forbidden him to exceed the limit of ninety-five mithqals. Thus hath the command been writ in majesty and power.
Haddad translation: No marriage to be allowed without dowery (this is to be paid by the man to the woman): In cities the dowery to be given is limited to 19 mithkals of pure gold, and in the towns and villages, the same amount of silver, and he who wishes more is not allowed to demand more than 95 mithkals. Thus were the commands written by the hand of might.
Earl E. Elder translation: Relationship by marriage is not realized except by (payment of) dowries (al-amhar, plural of mahr). The amount estimated for towns is nineteen mithqals of pure gold, and for villages it is (the same amount of) silver. Whoever desires more is forbidden to go beyond ninety-five mithqals. So is the matter recorded by Might.
Critique 1: Well, this verse exposes the ignorance of Bahaullah in basic economic affairs and also underscores that this is not a divine word. Like an ignorant person Bahaullah assumes that all the people who stay in towns and cities are much richer than those staying in villages and imposes on each city dweller a costlier dowry! Now the Poor Baha’is living in cities will perhaps have to adopt celibacy if they cannot afford the high rates of getting married in cities. Or perhaps the educated Baha’is living in cities will have to migrate to villages and take up farming if they want to procreate in a legal way. So instead of taking humanity forward on the path of progress and development the Bahais actually want man to go back by erratically taxing a basic need.
Critique 2: Well in every society there are people of differing economic status. There might be some in the towns as well as in villages who cannot even afford the minimum dowry prescribed in this verse of Adqas [12]. There is no solution for such youngsters except that they indulge in illegal sexual relations to satisfy their natural urges. Perhaps the children of such relationships may become die hard followers of this cult!
Critique 3: Gradually as development takes place, villages convert themselves into towns and cities. There is no guideline in Aqdas as to how to distinguish a town from a village. If a Baha’i lives in a place which is undergoing such change there is no way out for him till that place becomes established as a town or recedes back into a village. Should he then resort to Illegal sexual relations? Aqdas is silent on this.
Economic ignorance and impracticality in Baha’i dowry regulation risks social harm and regression.
Kitab-i-Aqdas: Verse 62 [13]
Human life in lieu of material loss!!!!
Kitab-i-Aqdas: Verse 62
Authorized translation: Should anyone intentionally destroy a house by fire, him also shall ye burn.
Earl E. Elder translation: Whoever burns a house intentionally, burn him.
Critique: The Baha’is lack of respect for human life can be understood from this command wherein they postulate taking of a human life that too brutally by burning the culprit for the crime of causing material loss of property. The Legal systems of many countries do much better by imprisoning the culprit or arranging for monetary compensation. Imprisoning and compensation may lead to even reformation of the culprit. But Baha’is by their brutal punishment of burning the culprit alive close all doors for reformation.
The real brutal face of the Baha’i cult is thus show in this total disregard of human life.
Kitab-i-Aqdas: Verse 61 [14]
Gods command for whose relatives? Disregard for it in real life!
Kitab-i-Aqdas: Verse 61
Authorized Translation: God hath bidden you to show forth kindliness towards My kindred, but He hath granted them no right to the property of others.
Haddad translation: Ye are commanded by God to show love and affection towards the relatives (kinsmen of the Manifestation and the Bab) but God hath not ordained unto them any right over the properties of others:
Earl E. Elder translation: Indeed, God has commanded you to love your relatives, but He has not decreed for them a right in one’s property.
Critique 1: It is really confusing that kindness is to be shown to whose relatives.
- The authorized translation says: My kindred. Indicating kindness is to be shown to the relatives of Bahaullah.
- Haddad translation explains: kinsmen of the Manifestation and the Bab. Indicating kindness is to be shown to the relatives of Bab as well as Bahaullah.
- Earl E. Elder translation escapes from this discussion and mentions: your relatives
Poor Bahai’is are now confused as to what to understand from the content of this verse?
Critique 2: When we actually see the behaviour of Bahaullah himself to his own real brother Mirza Yahya Noori (Subhe Azal) we find that there is absolutely no kindness between them. In fact, there exist acrimony and enmity of the highest level. Bahaullah calls Subhe Azal and his followers as Donkeys in the following words:
Oh you donkeys! Whatever God says is the truth and will not become void by the words of the polytheists.
[Qurayshi, Mohammad Alam, Baha’u’llah’s Attitude Towards his brother Subh Azal and his Followers [15], retrieved from; https://thebahaitruth.com/bahaullahs-attitude-towards-his-brother-subh-azal-and-his-followers/ [15] (۷th November,2022)]
When the rupture took place between Subhe Azal and Baha, the latter stopped to provide food to Subhe-Azal’s family for their sentence in a bid to starve Subhe Azal into submission through pressure thus brought to bear on the members of Subhe Azal‘s family.
This pressure was maintained relentlessly. Subhe Azal‘s young children fell sick. Their mother, without Subhe Azal‘s “permission “, visited the governor’s wife in her home and pleaded her case to save her children from their unenviable plight, into which they were driven by Baha himself.
[http://bayanic.com/notes/alleg/alleg2-3.html [16] (۷th November,2022)]
The conflicts, feuds, and bloodshed between Baha’u’llah and his brother Mirza Yahya Subh Azal and their followers resulted in the exile of the Azalis (the supporters of Mirza Yahya Subh Azal) to Cyprus and the Baha’is to Palestine.
[Qurayshi, Mohammad Alam, The Babi and Baha’i fight clubs [17], retrieved from : https://thebahaitruth.com/the-babi-and-bahai-fight-clubs/(7th November,2022)]
These clashes are carried on to the immediate next generation by Abdul Baha who fought badly with his brother Muhammad ‘Ali Effendi.(Called as Ghusn Akbar by Bahaullah)
[Qurayshi, Mohammad Alam, The Babi and Baha’i fight clubs [17], retrieved from : https://thebahaitruth.com/the-babi-and-bahai-fight-clubs/(7th November,2022)]
The poor Bahai’s are now in perpetual confusion whether to follow the instructions of Aqdas for being kind to the relatives of Bahaullah as interpreted by the authorized translation and Haddad translation or follow the practical examples of Bahaullah
Or as Baha’u’llah and his son have gone against the Earl E. Elder translation by being rude and acrimonious to their own relatives…
Confusion and total Confusion!!!
Kitab Al Aqdas: Verse 54 (Part 2) [18]
Cast away that which ye possess, and, on the wings of detachment, soar beyond all created things.
Critique : This verse looks like being copied from a sufi textbook. It again indicates the influence of Sufi though on Bahaullah.The claims of an Independent religion are further eroded.
Kitab Al Aqdas: Verse 53 (Inital Part) [19]
Should differences arise amongst you over any matter, refer it to God while the Sun still shineth above the horizon of this Heaven and, when it hath set, refer ye to whatsoever hath been sent down by Him. This, verily, is sufficient unto the peoples of the world.
Critique 1: Here the mortal Bahaullah is compared to the Sun. Now when the sun sets there is darkness!
Critique 2: This is intended to be a conflict resolution verse which concludes in conflict itself. There will not be any conflict as far as the sun is there and in his absence one has to refer to whatever is sent down by him(probably referring to Aqdas). But what if the conflict is regarding the interpretation of Aqdas ???
Kitab Al Aqdas: Verse 52 (Inital Part) [20]
Here let us first compare the translations available on their website
Authorized translation: We have decreed that a third part of all fines shall go to the Seat of Justice, and We admonish its men to observe pure justice, that they may expend what is thus accumulated for such purposes as have been enjoined upon them by Him Who is the All-Knowing, the All-Wise.
Haddad translation: One third of all fines for atonement should be confided to the house of justice, and we admonish its members to practice pure justice that they may expend the collected sum in their possession in such ways as are commanded them on the part of one omniscient and wise.
Earl E. Elder translation: We have returned a third of all the fines to the Resting-place of Justice. We admonish its men to do absolute justice, that they spend all that has been collected by them in the way commanded by a Wise Knower.
Critique 1: This verse continues with the trend of previous verses of generating sources of Income for the Bahai establishment. But raises more questions than providing answers.
I) Whether the terms, “Seat of Justice”, “House of Justice” and “Resting place of Justice” refer to the same international House of Justice ( actually “injustice” is a term better suited for it) or it refers to the local bodies is totally unclear.
II) What happens to the balance two third of fines is also a question for which no replies are forthcoming.
III) Though there is a command to spend money in accordance of the instructions of an “All knowing and all wise” personality (as per the authorized translation), but what are these commands are actually not elucidated. This vagueness is providing an opportunity to the Bahai establishment to manipulate and misappropriate funds as has been witnessed by the Bahai insiders.
Critique 2: While admonishing the judges to do justice, it is totally silent about the characteristics of these Judges. Since it has failed to set any criteria for these judges, it has set the arena open for political manipulators to occupy important posts by Machiavellian planning.
Kitab-i-Aqdas: Verse 51 [21]
After Adultery can Music be far behind?
We have made it lawful for you to listen to music and singing. Take heed, however, lest listening thereto should cause you to overstep the bounds of propriety and dignity. Let your joy be the joy born of My Most Great Name, a Name that bringeth rapture to the heart, and filleth with ecstasy the minds of all who have drawn nigh unto God. We, verily, have made music as a ladder for your souls, a means whereby they may be lifted up unto the realm on high; make it not, therefore, as wings to self and passion. Truly, We are loath to see you numbered with the foolish.
Critique: The role of Music in Sufi devotional singing is well known. In this verse the sufi influence on Baha’i practices is clearly exposed. The claims of an Independent religion are hence very doubtful.
Kitab-i-Aqdas: Verse 49 [22]
This verse lays down the fines for adultery as follows:
God hath imposed a fine on every adulterer and adulteress, to be paid to the House of Justice: nine mithqals of gold, to be doubled if they should repeat the offence.
Critique: The financial strength of the House of Justice is thus cemented by the pious money of adultery. Ha Ha Ha…
The more the adultery, more the income for the House of Justice.
But will this not be injustice for the poor who cannot afford to pay the fees to the House of Justice to commit adultery???
Kitab-i-Aqdas: Verse 38 [23]
The initial part of this verse talks about his death and then it is written:
We are with you at all times, and shall strengthen you through the power of truth. We are truly almighty.
Critique: Mirza Husain claims Godhood for himself when he says: We are truly almighty. The foundation of Abrahamic religions has been “Tauhid”. Here in this verse this basic premise of a divine religion is given a Passover when Almightiness is claimed for a mortal.
Kitab-i-Aqdas: Verse 37 [24]
This verse begins with the following words:
Whoso layeth claim to a Revelation direct from God, ere the expiration of a full thousand years, such a man is assuredly a lying impostor.
Critique: By this verse Mirza Husain tries to close the door to the divine position of prophethood for anyone after him for 1000 years. No where any indication is also given about the person to come after the expiry of 1000 years. Perhaps he thought by then the imperialist masters of the Baha’is would have succeeded in their aims of corrupting the beliefs of Moslems. While laying down the criteria for his successor, he forgot to measure himself on the same criteria. He has appeared immediately after his predecessor prophet Ali Mohammad Shirazi “the so called Bab” and after more than 1000 years of the Holy Prophet Mohammad (pbuh).
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