The Errors in This Book
Shoghi has committed great blunders in God Passes By. He has written many things wrongly which when seen against their 'reliable' Bahai books clearly brings out the fallacies. We present here some of them.

• Bab claimed to be the Promised Qaem in his first meeting with Mulla Husayn
  (page 9)

That’s totally false! He made no such claim. Instead he only claimed to be the Bab of the Promised Qaem. The famed Bahai scholar Ishraq Khawri mentions in his famous book 'Rahiqe Makhtoom' quoting 'Tafsire Surahe Yusuf' of Bab, 'then surely God decreed that this book (Tafsire Surahe Yusuf) be revealed by Muhammad b. Hasan b. Ali b. Muhammad b. Ali b. Musa b. Jafar b. Muhammad b. Ali b. Hussain b. Ali b. Abi Talib upon his servant (i.e. Bab), so that it may be proof of Allah upon His creatures."

This clearly shows that the much touted 'Tafsire Surahe Yusuf' as per Bab's own admission was revealed to him by none other than Muhammad b. Hasan, the awaited Mahdi of the Shi'ites. Then indeed after having claimed servitude of Muhammad b. Hasan it is extremely foolish on Bab's part to claim the position of the awaited Mahdi of Islam.

• He (Bab), both on his father's side and mother's side was of the seed of the illustrious Fatimah (page 10) i.e., both his parents were Sayyid.

Moreover as quoted by Browne in his notes in the book 'A Travellers Narrative', when in the debate at Tabriz. Bab was asked his name, he replied, Mirza Reza.
Does Shoghi know his Bab's name and genealogy better than Bab himself? It seems so!

• Mulla Mohammed Marmaghani  who had penned the death warrant of Bab did not meet face to face with the Bab (page 36)

E. G. Browne in his notes to the book, 'A Travellers Narrative' has mentioned the full details of the debate between Bab and Marmaghani, how Bab was completely defeated by him (Traveller's Narrative)

• The Babi dispensation has preserved the integrity of the Faith of its Author (page 36)

This is not true at all. Look at the various claims by Bab.

To Mulla Husayn he said that he was the Bab of Imam Mahdi (as), He later denied Babiyat in Masjid-e-Vakil, he then claimed to be the Promised Qaem in the examination at Tabriz, he later claimed to be a prophet with a shariat, and in the later stages of his life, he claimed to be God himself.Bahaullah from Iqaan saying that these persecutions refer to the persecutions of the Babis. But what he has deliberately not mentioned is for whose followers is it meant?

The hadith says that "And I will complete that by his (Imam Hasan Askari (as)'s son M-H-M-D, the mercy to the world. Now was Bab the son of Imam Hasan Askari (as)? No
Was his name M-H-M-D? No
Then does this hadith refer to him? No
Then why do Baha and Sahoghi say so??

• Shoghi quotes Abbas Quli Khan saying that "whoever had not seen Karbala, would if he had seen it (the battle of Tabarsi), not only have comprehended what took place there (in Karbala), but would have ceased to consider it " (page 54)

• The dispensation of Baha signalised the end of the Prophetic Era (page 40)

• Shoghi quotes a forged tradition from Holy Prophet (saw), "Blessed is the man that visited Akka, and blessed is he that visited the visitor of Akka" (page 116)

• Shoghi quotes a prediction regarding the companions of Qaem and says "All of them (the companions of Qaem) shall be slain except One who shall reach the plain of Akka" (page 116)

First of all it refers to the followers of the Qaem and we have proved before that Bab is not the Qaem. Hence it is not for Baha. Even if we believe the Bahais that Babi was the Qaem, then it is mentioned that all the companions of the Qaem will be slain except those who enter Akka.

Can the Bahais swear by Baha and say that of all the companions of Bab, only Baha was not slain and the rest of them were slain. Was Azal slain? Was Nabil slain, No they were not. Infact Nabil died after Baha.

Therefore this prophecy is not for Baha. This prophecy will be fulfilled when the true Qaem, i.e., Imam Mahdi (as) will arise.

• The successor of Bab was not named. (page 23)

The admissions made by Shoghi in God Passes By
Newton says that every action has an equal and opposite reaction.

In the previous part we have seen how Shoghi Effendi has tried to write some wrong things to build the Bahai cause and by the grace of Allah we have succeeded in exposing them.

But that is not all! Shoghi himself has laid The Bahai Faith bare and naked. He has made glaring admissions which if properly analysed by an unbiased reader will prove the fallacies of the Bahai Faith. God alone knows how many such blunders have been made by him. Here we shall try to analyse some of these.

• Bab ordered in Khasail-e-Sabih to alter the sacrosanct formula of Adhan (page 10). He was summoned to Masjid-e-Vakil in Shiraz and was so violently struck that his turban fell to the ground (page 12).

• Manucher Khan, the governor of Isfahan was Georgian by origin and Christian by birth. (page 14) (Actually he was a Russian spy sent to create disturbance in Iran). He requested Bab to expound and demonstrate the truth of Mahdi's specific mission. To this request Bab readily responded. In less than 2 hours and in the space of 50 pages, Bab wrote such an exposition that it prompted Manucher Khan to declare his faith in the prophet of Islam. (page 14)

Now here lies the mystery.
We have seen Shoghi state that Bab annulled Islam and brought a new shariat (set of laws). Then how come we have people going to Bab, asking him about the authenticity of Islam, Bab obliging them and even converting them into the Islamic faith?? What is going on here? Is Shoghi crazy? Well the obvious answer is that Mirza Ali Mohammed initially claimed to be the Bab of Imam Mahdi (as) and hence a devout Muslim. All his other claims (tall ones too!) came later.

• Manucher Khan gave him a brief respite of 4 months at his residence, the Imarat-e-Khurshid. He expressed his desire to consecrate all his possessions valued at 40 million francs to the furtherance of the cause of the Faith. He declared his intention of converting Mohammed Shah to the Faith and of obtaining the royal assent to the marriage of one of his sisters with the Bab (page 15)

Thus Bab was fooled and enticed by the wily Manucher.

• Bab was bastinadoed at the hands of Shaykhul Islam of Tabriz (page 46)

• Actually after the upheavals caused by the Babis, Bab was summoned to Tabriz. There in the court he proclaimed himself to be the Promised Qaem. (page 20). He had a debate with Mulla Mohammed Marmaghani in which he (Bab) was badly insulted and defeated.  (See E. G. Browne's Notes on The Traveller's Narrative). Those present there pronounced him to be mad. Hence he was not put to death but was only bastinadoed. After some beatings Bab recanted and sought forgiveness from Imam Mahdi (as) and the present audience. He took back all his claims and wrote an apology which is present in 'Kashful Ghita' written by noted Bahais scholar A. F. Gulpaigani.

"The chief persons who took part in this examination of the Bab were: Nasirud-din Mirza, now King, then Crown Prince of Persia who was at that time 16 years old, and on whom the government of Azarbaijaan had just been bestowed; Haji Mulla Mahmud entitled Nizam-ul-Ulama, the young Prince's tutor; Mirza Mohammed Mamakani entitled Hujjatul Islam, an eminent Shaykhi divine; Haji Mirza Murtaza Kuli Marandi entitled Ilmul Huda; Haji Mirza Ali Asghar, the Shaykhul Islam and (according to the present work) Mirza Ahmed and Imam-Juma. Shortly after these had assembled the Bab was brought in, and (according to the Musalman, and not the Babi accounts) was motioned a seat of honour. The following dialogue then ensued:

Haji Mulla Mahmud (H. M. M): 'The command of His Imperial Majesty, the King is that you should set forth your claims in the presence of the doctors of Islam, so that the truth or falsehood thereof may be established. Although I myself am not amongst the learned and only occupy the position of an attendant, I am free from prejudice and my conversation will not be without importance. Now I have three questions to be asked of you. Firstly are these books in the fashion and style of the Quran, of Epistles and of Prayers, and disseminated through all parts and regions of Persia yours, and did you compose them or do men (wrongly) attribute them to you'.

Bab: 'They are from God'

H. M. M: 'I am no great scholar: if they are yours, say so and if not, don't'

Bab: 'They are mine'

Two things can be inferred from this sentence.
1. The steadfastness of Bab: We have seen that the true prophets of God are always steadfast in their claims. Even the Bahais believe so. In fact, steadfastness is such a virtue that according to the famous Daleel-e-Taqreer of the Bahais, it is a necessary condition for a person claiming to be a prophet. But Bab within a matter of a few seconds, changed his stand. Initially he claimed his words to be from God, but when he was asked sternly, he admitted that he himself had composed them

2. Bab's claim of being God: Initially Bab claims his words to be from God, then suddenly claims them to be his own. Then either he is lying or claiming to be God. Will someone please clarify.

H. M. M: 'The meaning of your saying they are from God is that your tongue is like the Tree on Sinai (The Burning Bush. Refer Quran 27:7-9 and 28:29-30)

"If to say 'I am the Truth (i.e., God) be right in a tree,
Why should it be not right in some favoured man"

Bab: 'Mercy be upon you'

H. M. M: 'They call you the Bab. Who gave you this name and where did they give it? What is the meaning of Bab? and are you content with this name or not'?

Bab: 'God gave me this name'

H. M. M: 'Where? In the House of the Kaaba, or in the Holy House (Jerusalem) or in the Frequented House'? (Refer Quran 3:4 and explanation in the commentaries)

Bab: Wherever it was, it is a divine name'

H. M. M: 'In that case of course you are content with a divine name. What is the meaning of Bab?'

Bab: 'The same as the word Bab in the tradition
"I an the city of knowledge and Ali is the Bab (Gate)"

This is blatant heresy exhibited by the Bab. Here he claims that Allah gave the title of Bab to him. Shoghi Affandi in God Passes By says that Bab himself claimed the title of Bab. In fact in no Bahai books will one find any reference that states that Allah gave the title of Bab to Mirza Ali Mohammed.

Secondly the cheek of Bab is laugh-worthy. He has made an attempt to compare himself to the incomparable Ali, son-in-law and brother of the Holy Prophet (PBUH).

H. M. M: 'Then you are the Gate of the City of Knowledge'?

Bab: 'Yes'

H. M. M: 'Praise be to God! For forty years have I journeyed seeking to meet with one of the Gates and it was not granted to me. Now praise be to God you have come to me in my own country, even to my very pillow! If it be so, and I can but assure myself that you are the Gate, give me, I pray, the office of shoe-keeper'

Bab: 'Surely you are Haji Mulla Mahmud'?

H. M. M: 'Yes'

Bab: 'Your dignity is great; surely great offices should be bestowed upon you'

H. M. M: 'I only want that office and it is sufficient for me'

The Prince: 'We too shall leave and deliver over this throne to you who are the Gate'

Here the Bab is made an object of ridicule with H. M. M asking him to appoint him as Bab's shoe-keeper and the Prince offering Bab his throne.

H. M. M: 'As the Prophet or some other wise man hath said, "Knowledge is two-fold - knowledge of bodies and knowledge of religions"

I ask then in medicine, what occurs in the stomach when a person suffers from indigestion? Why are some cases amenable to treatment? And why do some go on to permanent dyspepsia or syncope (swooning), or terminate in hypochondriasis'?

Bab: 'I have not studied medicine'

Here Bab displays his abundance of ignorance by claiming ignorance of medicine. However there is a greater truth in the sentence. Not only here, but even in some subsequent parts 9f the debate, Bab admits his schooling. It is a clear proof that Bab was not Ummi. He did not posses Divine knowledge and whatever he knew was limited to what he had learnt at school.

The Prince: 'If so be that you are the Gate of Knowledge, yet say I have not studied medicine, this is quite incompatible with your claim!'

H. M. M: (To the Prince) 'It is of no consequence, for this is but the art of the veterinarian and is not included among sciences; so that herein is no incompatibility with Bab-hood'

H. M. M: (To the Bab) 'Theology consists of the sciences of Principles (Usool) and Applications (Furu'). The science of Principles has a beginning and a conclusion. Say then: are (the divine attributes of) Knowledge, Hearing, Seeing and Power identical with the (Divine) Essence, or otherwise'?

Bab: 'Identical with the essence'

H. M. M: 'The God is multiple and composite; the (Divine) Essence and (Divine) Knowledge are two things (like vinegar and syrup which have yet become identical; (God is) compounded of (the Divine) Essence plus Knowledge, of (the Divine) Essence plus Power and so on. Besides this, the (Divine) Essence is without 'Opposite, without Antithesis', But Knowledge  which is identical with the (Divine) Essence has an opposite which is ignorance. Besides these two objections, God knows, the Prophet knows, and I know; we (therefore) partake in knowledge. We also have a ground of distinction; for the knowledge of God is from Himself, while our knowledge is from Him. Therefore God is compounded of a 'ground of distinction' and a 'ground of identity'. But God is not composite'

Bab: 'I have not studied Philosophy'. (At this the Prince smiles but preserves silence)

Another example of Bab's knowledge being limited to his academics.

H. M. M: 'The science of Applications is elucidated from the Book and the Code (traditions), and the understanding of the Book and the Code depends on many sciences such as, Grammar, Rhetoric and Logic. Do you who are the Bab conjugate Kala'?

Bab: 'What Kala'?

Kala in Arabic means 'He said'. It an often used word in the Arabic language. However Bab by saying 'what Kala' displays total ignorance of the existence of such a word. Later on being told some of the conjugations, he admits to have studied it in childhood, but has forgotten. Please note, the key word here is studied. Besides, it is a strange case of amnesia, that too from a person claiming to be a prophet. God alone knows what he remembered or forgot at some other stage of his 'prophethood'.

H. M. M: 'Kala, yakulu, kawlan' (begins to say the past tense after the fashion of a school boy - kala, kaala, kalu, kaalat, kalata, kulna....) then addressing the Bab says, 'Do you sat the rest'

Bab: I learnt it in childhood but I have forgotten it'

H. M. M: 'Give the derivatives of Kala'

Bab: 'What derivatives'?

H. M. M: (after giving some of the derivatives) - 'Now you say the rest'

Bab: 'I told you, I have forgotten'

H. M. M: 'Explain this verse of the Holy Quran: "it is He who maketh you to behold the lightening, a fear and a hope" (reference: Quran 13:13),

and also tell me what is the construction of 'Khaufan' wa 'Ta áaman' (words used in the verses literally translated as Fear and Hope)

Bab: 'I don't remember'

Bab cannot explain even one verse of the Holy Quran, yet Shoghi expects us to believe his statements in 'God Passes By' that Bab wrote commentaries on the verses of the Quran.

H. M. M.: 'What is the meaning of this tradition
"Laánallahul uyuna fainna zalomatil ainal waahidatan"
(May God curse the eye for verily they have acted unjustly towards the one eye)

Bab: 'I don't know'?

It is difficult for a reader to decide at this stage of the debate what should be commented upon - the patience of the interviewer or the total ignorance of Bab.

H. M. M: 'Explain the meaning of this tradition of what passed between Mamun, the Caliph and Imam Reza, His Highness, the Eighth Imam:
"Mamun Said: 'What is the proof of the right to the caliphate of thine anscestor Ali ibn abi Talib'? He (Imam Reza) replied, 'The sign of ourselves'. Mamun said, 'if it were not for our wives!'. Imam Reza said, 'If it were not for our sons!' Then Mamun was silent."

'What was the nature of the argument employed by Imam Reza, and what is the point of Mamun's objection, and the reply of Imam Reza thereto'?

Bab: 'Is this a tradition'?

H. M. M: 'Yes' (cites authorities) 'The circumstances under which the Surah-tul-Kawthar was revealed, as is well known, the following; "His Highness, the Holy Prophet was passing by. Aas said, 'this person is a childless man!'. Shortly afterwards he died leaving no children. His Highness, the Prophet was grieved, and so this surah was revealed for his consolation. Tell me now what was the nature of the consolation which it contained"?

Bab: 'Were these indeed the circumstances under which it was revealed'?

H. M. M: 'Yes' (cites authorities)

(The Bab asks for time to think)

H. M. M: 'In the days of our youth, we used, according to the dictates of our age, jestingly to repeat this sentence of Allamah (title used by Shiahs for one of their theologians Hasan ibn Yusuf ibn Ali of Hilli), whereof I desire you now to explain me the meaning;

"Eza dazal ur rajolo alal khunsa wal khunsa alal unsa wajabal ghuslo alal khunsa doonar rajolo wal unsa"

'Why should this be so?'

Bab: (after reflecting for a while) 'Is this sentence from Allamah?'

The audience: (unanimously) 'Yes'

H. M. M: 'Suppose this is not Allamah's, but mine, do you nevertheless explain its meaning. After all you are the "Gate of Knowledge!"

Bab: 'I cannot think of anything'

H. M. M: 'One of the miracles of the Arabian Prophet is the Quran and the miraculous character thereof is derived from its 'fasagat' and 'balaghat'. What is the definition of 'fasahat' and 'balaghat'?
(fasahat and balaghat both signify in general eloquence, but the former especially denotes correctness of diction and chasteness of style, the latter moving and affecting language which reaches the hearts of the hearers or causes the speaker to reach his object (See Lane's Arabic-English Lexicon)

Bab: 'I don't know' (the audience displays signs of anger and impatience)

H. M. M: 'If you were in doubt between two and three (inclinations or rakahs in prayer), what would you do?'

Bab: 'I would assume two'

Mulla Mohammed Mamakani (M. M. M.): 'O impious one! You do not even know what to do in cases of doubt in prayer and yet you claim to be the Bab!'

Bab: 'I would assume three'

M. M. M: 'Evidently if it is not two, you must say three'

H. M. M: 'Three is also wrong. Why did you not ask whether it was in the morning or evening prayer that I was in doubt, or whether it was after the inclination or before inclination, or after the completion of the two prostrations?'

M. M. M: 'You ought to give thanks, for had he said, "I would assume two", (in as much as engaging in an indubitable duty demands fulfilment of that indubitable duty) what would you have done then?'
(To the Bab), 'Did you write 'The first to believe in me was the light of Mohammed and (the light of) Ali' 'Is this expression yours or not?'

Bab: 'Yes, it is mine'

Here Bab implies superiority for himself over Mohammed (PBUH) and Ali (PBUH). The underlying meaning of this statement is also one of divinity of Bab which he claims for himself.

M. M. M: 'then in that case, you were the leader and they were the followers, and you must be superior to them?'

Haji Murtaza Kuli Marandi (H. M. K. M): ': 'The Lord of the Universe has said, "And know that whenever you seize anything as a spoil, to God belongs a fifth thereof, and to His Apostle..." (Quran 8:42), while you in your Quran (referring to the Bayan) say "a third thereof". On what authority and why?'

Bab: 'A third is a half of a fifth. What difference does it make?'
(the audience laughs)

I guess even we should laugh! Are the Bahais paying attention??

H. M. K. M: 'In how many ways is nine divisible?'
(the Bab gives no reply)

H. M. M: 'I am not tied down to words; show me a miracle suitable to your claims, so that I may become your follower, and on my submission, many will set their footsteps with the circle of devotion to you, for I am well known as learned, and the learned man will never follow the ignorant'

Bab: 'What miracle do you desire?'

H. M. M: 'His Majesty, the King Mohammed Shah is sick. Restore him to health'

The Prince: 'Why go so far? Are you not present? Let him exert an influence over your being and restore you to youthfulness, so that you may ever continue in attendance on our stirrup. We too, on witnessing the accomplishment of this miracle will resign this throne to him'

Bab: 'It is not in my power'

A miracle is the final proof that a true prophet displays to prove his prophethood. After failing miserably in answering the above questions, one would expect Bab to at least perform a simple miracle to redeem himself of the humiliation. But it was not meant to be. Is then Bab a true prophet??

H. M. M: 'Then honour is not rendered without reason. O dumb in the realms of words and dumb in the realms of ideas, what virtue do you then possess?'

Bab: 'I can recite eloquent words'
(recites)

"Praise be to God who created the heavens" (pronouncing the last word with final fat-ha)

This is the sentence most frequently recited by a Muslim. But Bab makes a mistake even in reciting this.

The Prince: (smiling) 'That which forms its plural in Alif and Taa is pointed with kesra alike in the objective and dependant cases' (this sentence is from the well-known versified Arabic Grammar called the Alfiyya, and will be found on page 19 of Dieterici's edition of that work (Leipsic, 1851).

Bab: 'My name Ali Mohammed corresponds with "Rabb" (Lord)'
(The sum of the letters in Ali Mohammed is 202 which is also the numerical equivalent of Rabb)

H. M. M: 'Every Ali Mohammed and Mohammed Ali corresponds to Rabb. Besides then in that case you should claim to be the Lord, rather than the Bab'

Bab: 'I am that person for whose appearance you have waited a 1,000 years'

H. M. M: 'That is to say, you are Mahdi, the Lord of the Religion?'

Bab: 'Yes'

Bab claims to be the promised Mahdi. Earlier he claimed to be the prophet. Whew! Is he confused or is he simply lying or then is he just insane??

H. M. M: 'The same in person, or generically?'

Bab: 'In person'

H. M. M: 'What is your name and what is the names of your father and mother? Where is your birthplace and how old are you?'

Bab: 'My name is Ali Mohammed; my mother was named Khadija, and my father Mirza Reza the cloth seller; my birth-place is Shiraz; and of my life behold, 35 years have passed'.

Bab explicitly states that his father was a Mirza. But Shoghi in his book 'God Passes By', states that Bab father was a Sayyid.

H. M. M: 'The name of the Lord of the Religion is Mohammed; his father was named Hasan and his mother Narjis; his birthplace was Samarrah; and his age is more than 1,000 years. There is the most complete variance. And besides I did not send you'

Bab has claimed to be the promised Mahdi even when none of the criteria fitted him.

Bab: 'Do you claim to be God?'

H. M. M: 'Such an Imam is worthy of such a God'

Bab: 'I can in one day write 2,000 verses. Who else can do this?'

H. M. M: 'When I resided at the Supreme Shrines, I had a secretary who used to write 2,000 verses a day. Eventually he became blind. You must certainly give up this occupation, or else you too will go blind'.

• Bab lauded the 12 Imams (page 21)

The truth is that he initially claimed to be the bab or gate of the 12th Imam which is why he lauded the 12 Imams to prove his proximity and relation with them.

The Bahais will never be able to justify the lauding of the 12th Imam. Thus if Bab is false then Baha is also falsified automatically and thus The Bahai Faith is proved false. Ponder over this O ye who have intellect!!

Bab fixes the date of the promised revelation...

• Baha himself says "In no age or dispensation has the manifestation made mentioned in such detail and in such explicit language of the Manifestation destined to succeed Him (as Bab has done) (page 22).

• Bab refrained from appointing an interpreter of His teachings (page 23). But Baha in Iqaan has abundantly interpreted Bab's teachings to suit his own purpose.

• Bahaullah was the leader of the Bahais in the event of Badasht. He designated a new name for every believer gathered there without they knowing who had bestowed it. It was Bahaullah who brought the meeting to its final and dramatic climax. (page 25)

• By her conduct Taherah appeared in the eyes of her scandalized beholders to have defamed herself, shamed the Faith and sullied the important countenance she symbolised. Fear, anger, bewilderment swept their souls, and stunned their facilities. Abdul Khaliq Isfahani, aghast and deranged at such a sight, cut his throat with his own hands. Spattered with blood, he fled away from her face. A few, abandoning their companions renounced their Faith. Others stood mull and transfixed before her. Quddus, mute with rage, seemed to be only waiting for the moment when he could strike her down with the sword he happened to be then holding in his hand (page 25).

The questions posed by the common people to the Babis:
What of the signs and prodigies that must usher in the advent of the Qaem?

What of the major and minor occultations?

What about the cities of Jabulqa and Jabulsa?

How are we to explain the sayings of Husain ibn Ruh and what interpretation should be given to the authenticated traditions ascribed to Ibn-e-Mahaziyar?

Where are the Men of the Unseen who will are transverse in a week the whole surface of the earth?

What of the conquest of the East and the West which the Qaem has to effect after his appearance?

Where is the one-eyed Anti-Christ and the ass which he is to mount?

What of Sufyani and his dominion?

Are we to account as a dead letter, the undoubted and unnumbered traditions of the Imams, or are we to extinguish with fire and sword this brazen heresy that has dared to lift its head in our land? (page 36)

How valid are these questions. Shoghi has mentioned these questions but has not mentioned their replies. He has vaguely said that the Babis wrote treatises and commentaries in reply to these questions.

This itself proves that the Babis had no answer to these questions. And certainly knowing them, there would have been no way in which these questions could be answered.

• Bab believed in the legitimacy of the Imams and in the spiritual sovereignty of the Sahibuzzaman (as) (page 28)

• The Babi war cry in the battle of Tabarsi and even in the other wars was Yaa Sahibuzzaman! (page 30, 34).

• Baha says regarding the uprising of the Babis - "Hath the world since the days of Adam witnessed such tumult, such commotion (page 54)

• Some Babis apostatised and joined the ranks of the enemy (page 72).

What, we may well inquire at this juncture were the nature and implications of the Bahai revelation, manifesting itself so soon after the declaration of the Bab, abolished in one stroke what that faith had so newly proclaimed and upheld...?

Even Shoghi could not understand this predicament. Bab came 1,200 years after the Holy Prophet. Even though he wrongly claimed to be a prophet and revealed a shariat which apparently abrogated Islam, yet there was perceptible difference between the two. Baha rose only 13 years after the Bab. What were those changes in social conditions that prompted a change in shariat and rendered it obsolete? If Shoghi cannot answer this then no Bahai can.

Another proof that Baha is a false prophet
It is a common belief that it is Allah who sent the Messengers with laws to the people. He is the sole authority to decide when a new law is to be introduced and through which prophet. Thus a prophet has no say in the matter to introduce or abrogate any laws unless directed by Allah. But in the above passage the discussion of Allah's involvement in the change of law is absent. It appears that as if Baha did this on his own authority without the permission of Allah. It is small wonder that so many fallacies are available in the Bahai Faith as in any other man-made religion.

• Bab extolled Him (Baha) as 'Remnant of God (Baqiyatullah) (page 62). Actually it did not mean Baha, but it meant Mahdi.

• Baha retired for 2 years to the mountains of Kurdistan (page 70).

• Attired in the garb of a traveller, coarsely clad, taking with him nothing but His Kashkul (alms bowl) and a change of clothes, and assuming the name of Darvesh Mohammed, Baha retired to the wilderness so far removed from human inhabitation that only twice in a year, it was visited by peasants. Alone and undisturbed....(page 76)

• In Qazvin according to Nabil, the remnant of the community had split into 4 factions, bitterly opposed to one another and prey to the most absurd doctrines and fancies. Baha found in Baghdad no more than a single Babi while only a handful of Babis remained in Kazmain (page 72)

• Baha advised his servant "Khadimullah" (servant of God) - 'Hear not the idle talk of the people of Bayan, they pervert the meaning of every word. (page 74).

Actually some of them were themselves claiming to be the Promised One of the Bayan like Mirza Asadullah Dayan, who was killed by the order of Baha. Others proved that Baha is not the Promised One of the Bayan. Hence Baha condemned them. Also read: The Origin of Bahaism, The Traveller's Narrative

• Baha was represented as a usurper, a subverter of the laws initiated by Bab, and the wrecker of His Case. His  (Baha's) epistles, interpretations, invocations and commentaries were being covertly and indirectly criticised, challenged and misrepresented. (page 75)

Baha says that from the beginning of the foundation of the world....until the present day, such malice, envy and hate have in no way appeared or will they ever be witnessed in the future.

This goes to show that Bab was not Mahdi as he had not brought peace and equality to this world. If Bab not Mahdi, then Islam is not over yet. Thus, no new prophet can come, thus Baha is false.

• According to Abdul Baha, no less than 25 persons declared themselves to be the Promised One foretold by the Bab (page 80)

• The Revelation of Baha was not immediately succeeded by a declaration (page 81)

• It would be no exaggeration to say that the Bahai community under the name of the re-risen Babi community was born and was slowly taking shape, through its creator (Baha) still appeared in the guise of, and continued to labour as, one of the foremost disciples of the Bab (page 81)

• The provisions of the Bayan were regarded as binding and inviolable (page 84).

• Baha says "no one in this world can claim any relationship with Me except those who in all their deeds, and their conduct follow Me" (page 86) Thus to be a true Bahai, one must:

1. Always have a conflict with their brethren (as Baha did)
2. Disguise themselves as dervishes (as Baha did)
3. Change their names (as Baha did)
4. Outstage and cheat their peers for material gains (as Baha did)

• The enormous expansion in the scope of Baha's writings after His return from Sulaymania is yet another distinguishing feature (page 87)

Baha calls Shaykh Abdul Hasan, a priest as 'a scoundrel, the schemer, the wicked one, the depraved one from whom originated and will return all infidelity, cruelty, and crime' (page 90). So much for the morality of Baha!.

• Shaykh Abdul Hasan began through the circulation of dreams, which he first invented and then interpreted to excite the passions of a superstitious and highly inflammable population (page 90).

• Baha was accused of meditating in conjunction with various leaders in Persia, as insurrection against the sovereign (page 91).

• The Eid-e-Rizwan is the holiest and most significant of all Bahai festivals, the festivals commemorating the declaration of his mission to his companions (page 96).

• There was a gap of 10 years between the birth of the Bahai's revelation at Siah Chal and the announcement to Babi disciples (page 66, 96).

• Baha's revelation took place in the garden of Najibiyah, subsequently designated by his followers as Ridhwan, (page 96).... With this declaration, Bab's own prophecy regarding the Ridhwan had been literally fulfilled (page 96).

• "The exact circumstances attending that epoch-making Declaration we are scantily informed. The words that Baha actually used at that occasion, the manner of His declaration, the reaction produced, its impact on Mirza Yahya, the identity of those who were privileged to hear Him are shrouded in an obscurity which historians will find difficult to penetrate (page 97)

Mirza Yahya says about the event of Ridvan:

• "Had I not chosen to hide myself, had I revealed my identity, the honour accorded to him (Baha) would have been mine too" (page 99)

• On page 97, Shoghi says that the effect of Ridvan on Azal is not known and on page 99 he quotes Azal's views on it!

• According to Abdul Baha, people condemned and vilified the exile as a mischief to all the world, as destructive of treaties and covenants, as baleful to all lands and as deserving of every chastisement and punishment (page 101)

• Mirza Yaha was the half-brother of Baha, the nominee of the Bab and the recognised chief of the Babi community (page 103)

• Baha wanted Azal to go back to Persia (page 104) so that he may have no problem in conveying the message of his leadership to the Bahais.

• Azal left the writings of the Bab in Baghdad and proceeded to Mosul in disguise (page 104)

• It was in this period, (Adrianopole), that Allaho Akbar was replaced by Allaho Abha.... and the title of 'People of Bayan" was replaced by 'People of Baha" denoted by followers of Baha (page 111/112)

• The neighbours of Baha at his departure kissed his hands (page 114)

• Baha prohibited kissing of hands (page 135)

• The changes of impiety, atheism, terrorism and heresy were openly and without restraint flung at the face of the Bahais (page 120/121)

• Baha says: "We verily have come to unite and weld together all that dwelt on the earth (page 137)

• Mirza Mohammed Ali, the Prime Mover of Sedition, succeeded in bringing n his side almost the entire family of Baha as well as a considerable number of those who formed his immediate entourage...even Mirza Aqa Jan who served Baha for 40 years went over to the side of Mohammed Ali (page 155)

• When Baha was asked about his name, he replied "Bahaullah"

• Sayyid Ismail Zabih used to sweep the approaches of the house where Baha was dwelling...unable to contain the ocean of love that surged within his soul, he one day, on the banks of the river, ;lay down with his face towards Baghdad, severed his throat with a razor, laid the razor on his breast and expired. Baha extolled Zabih as "King and beloved of Martyrs". No blood has till now been poured upon the earth as pure as the blood he shed (page 87)

So we see that Baha actually praises suicide. He should have condemned it, but did not. Not only that he went to the extent of calling Zabih's blood as the purest to have ever spread on the ground. Surely then Zabih's blood is superior to Bab himself and to that of Mulla Husayn Bushrui, or Yahya Durabi or of Quddoos, or any another "martyr" in the cause of the Bahai faith