Judaism will be replaced by Baha'i faith in Israel ???

The Baha’i administration claims there is no resident Baha'i population in Israel. The 650-700 Baha'is who can be found here at any given time are all volunteers who have come from some 85 countries to do service for periods ranging from a few months to a few years. The Baha'is who live here as tourists or temporary residents do not engage in any form of missionary activity. Some people erroneously believe that this is in accordance with the country's anti-missionary laws, but in fact it is a self-imposed Baha'i prohibition against seeking or accepting new believers into the Baha'i faith in the Holy Land that dates back to the time when the country was still under Ottoman rule. No one knows why. It is one of several inexplicable Baha'i regulations.

It is a well known fact that according to a letter of Universal House of Justice1 the Baha'i s are not suppose to teach and convert the Jew population in Israel. Infact if a Jew outside Israel wants to accept Baha’i Faith and settle in Israel, then his declaration card is not to be accepted
But The world Christian encyclopedia (WCE)2 has something else to offer.

In the year 1990, the number of Baha’is residing in Israel were 9500. The source of the information was Barrett, David B., World Christian Encyclopedia (2001), Data transcribed by Simeon Kohlman Rabbani

In the year 2000, the Baha’i population in Israel was 13734 which constituted 0.22% of the total population of Israel, again the source of this information was David B., World Christian Encyclopedia (2001), Data transcribed by Simeon Kohlman Rabbani

If the WCE information is true than it is clear that the Baha’i Administration at Haifa is misusing the Hospitality offered so generously by the State of Israel, This is indeed a deceit to the Host country which has so generously offered all its help and hospitality to the Baha’is and the Baha’i Administration. Their hypocrisy has been exposed by WCE; the other facts which are inexpiable are following facts:

• For years the Haifan Baha’i leadership have been telling visiting pilgrims that they envisioned a day when the Baha’i establishment would become the government of Israel and that the Israeli population would convert en masse to Baha’i Faith.

• One of a very senior Baha’i official Mr. Aliakbar Forutan said that a day will come when the Universal House of Justice will rule over the Israel.

• The present Persian counselors say in private that, we have to launch Intensive program of growth in Jerusalem and Tel Aviv. Most of the Persian counselors have two passports one Israeli and other Persian.

• As far as I am concerned, the unchecked presence of Haifan Baha’is in Israel is as big and long-term existential threat to Israel itself. When you have an organization openly fantasizing about becoming the governing authority over all of Israel-Palestine and giving false information about the presence of Baha’is in Israel then it is certain that it is more a threat to the State of Israel then blessing...

(1) For your information, the people in Israel have access to factual information about the Faith, its history and general principles. Books concerning the Faith are available in libraries throughout Israel, and Israelis are welcome to visit the Shrines and the surrounding gardens. However, in keeping with a policy that has been strictly followed since the days of Bahá'u'lláh, Bahá'ís do not teach the Faith in Israel. Likewise, the Faith is not taught to Israelis abroad if they intend to return to Israel. When Israelis ask about the Faith, their questions are answered, but this is done in a manner which provides factual information without stimulating further interest.

(2) World Christian Database (WCD) – Updated and maintained by the Center for the Study of Global Christianity, the World Christian Database is based on information provided by the World Christian Encyclopedia and World Christian Trends. Both of these books serve as standards for international religious statistics, and provide comprehensive estimates of religious affiliation around the world.

Baha'is of Australia are involved in full scale corruption

Some court cases, collected and brought to notice by Wahid Azal on TRB

Australian Baha'i Welfare officer discrimination case against a non-Baha'i Iranian
Here is a case of a Bahai welfare bureaucrat discriminating a non-Bahai Iranian using his Bahaism and the situation in Iran as a crutch against the Iranian in question.

http://www.austlii.edu.au/au/cases/cth/HREOCA/1997/28.html

QBSA v Sunland Constructions Pty Ltd [2004] QCCTB 49 (13 February 2004)
Queensland Building Services Authority v Sunland Constructions Pty Ltd

http://www.austlii.edu.au/au/cases/qld/QCCTB/2004/49.html

Sunland Waterfront (BVI) Ltd v Prudentia Investments Pty Ltd (No 3) [2010] FCA 359 (12 April 2010)

http://www.austlii.edu.au/au/cases/cth/FCA/2010/359.html

Compulsive Bahai gambler loses $600,000.00, sues casino and loses: Foroughi v Star City Pty Limited [2007] FCA 1503 (27 September 2007)
"11 Mr Foroughi is 43 years old. He was born in Iran on 7 January 1964. He had limited education in Iran and India. He and his family suffered at the hands of Muslim extremists, apparently as a result of their Bahai faith. He entered Australia on a refugee visa in 1988, having held some casual employment in Iran before his arrival in Australia. "


http://www.austlii.edu.au/au/cases/cth/FCA/2007/1503.html

Barred gambler...Behrouz Foroughi played at StarCity 65 times despite being on the casino's exclusion list, a court has heard.

A "PATHOLOGICAL gambler" who lost more than $600,000 playing roulette at Star City casino after he begged management to keep him away now wants his money back.

Iranian refugee Behrouz Foroughi, 43, volunteered to go on an "exclusion list" of problem gamblers to bar him from the gaming floor.

It emerged yesterday that Mr Foroughi was just one of 5746 names on Star City's exclusion list.

Mr Foroughi's lawyer Greg Laughton SC told the Federal Court in Sydney the casino had failed in its duty of care after his client informed staff of his gambling problem.

He said Mr Foroughi, a painter and decorator who never sought counselling for his problem, went to Star City staff after losing more than $27,000 in just two days in May 2004.

Within three weeks, Mr Foroughi returned to the casino and blew another $21,000.

He claims that despite being told he would be refused entry, he was able to return 65 times and was even offered access to the high rollers' room.

Mr Foroughi agreed under cross examination that he found gambling exciting and that he spent his winnings on dinner parties and sex with prostitutes.

Mr Laughton said the casino's security system for tracking the thousands of gamblers on the exclusion list, with the details of those on the list contained in 150 yellow folders, had failed.

"At the very least, Star City was on notice that Mr Foroughi had a problem with gambling and was probably addicted to it by reason of his voluntary exclusion from the casino," Mr Laughton told the court.

"Star City knew or ought to have known his ability to resist gambling was diminished. He was told that he would be detected and removed. Star City was at least accepting an obligation to do that."

It emerged that when the casino put Mr Foroughi on the exclusion list they also gave him an information pack with the numbers of counselling services for gambling addicts. However, Mr Foroughi had never accessed the services, the court heard.

Mr Foroughi also agreed when cross-examined by Ian Jackman SC for Star City that he had lied when he filled out his tax returns by claiming his income was lower than what he had claimed to have gambled away.

A psychiatrist attributed Mr Foroughi's "pathological gambling" addiction to his upbringing in war-torn Iran and to the gruesome murder of his brother, who was studying at university.

The court heard Mr Foroughi was persecuted in Iran because he was of the Baha'i faith.

The court heard Mr Foroughi was tortured when he tried to escape for a new life in Australia in 1986.

The hearing before Justice Peter Jacobson continues today.

http://www.dailytelegraph.com.au/news/gambler-loses-sues-casino/story-e6frf0a0-1111113776967

بهائيت و سياست

پس از اعدام علي محمد باب، پيروانش براي کسب جانشيني او با يکديگر به ستيزه برخاستند. اين ستيزه باعث شد تا بابيان به دو شاخه ازلي به رهبري ميرزا يحيي صبح ازل، و بهائي به رهبري ميرزا حسينعلي بهاء، که هر دو برادر بودند، تقسيم شوند.
   

پس از اعدام علي محمد باب، پيروانش براي کسب جانشيني او با يکديگر به ستيزه برخاستند. اين ستيزه باعث شد تا بابيان به دو شاخه ازلي به رهبري ميرزا يحيي صبح ازل، و بهائي به رهبري ميرزا حسينعلي بهاء، که هر دو برادر بودند، تقسيم شوند. بدين گونه دو فرقه ازلي و بهائي پيدا شدند. ميرزا حسينعلي بهاء که لقب بهاءالله را به خود اختصاص داده بود در سال 1309 ه. ق درگذشت و دوباره بحران جانشيني در اين شاخه از بهائيت سر برآورد. منابع بهائي نوشته اند که ميرزا حسينعلي همه فرزندان خود را اغصان ناميده و احترام همه آنان را بر همه پيروان حتم و لازم شمرده بود. او ميرزا عباس را غُصن اعظم ناميد و به جانشيني خود برگزيد و فرزند ديگرش ميرزا محمدعلي را غُصن اکبر ناميد و پس از ميرزا عباس قرار داد. در وصيتنامه او آمده است:
«قد قدرالله مقام الغصن الاکبر بعد مقامه انّه هو الامر الحکيم قد اصطفينا الاکبر بعد الاعظم امراً من لدن عليم خبير. خداوند مقام غصن اکبر (محمدعلي) را پس از مقام او (عباس) قرار داده، اوست فرمان دهنده حکيم. ما برگزيديم اکبر (محمدعلي) را پس از اعظم (عباس)، اين امري است از ناحيه داننده آگاه».
اما دو برادر به اين وصيت و امر الهي! پايبند نمانده جنگ ميان آنان بر سر جانشيني بهاءالله شدت گرفت. در ميان پيروان هنگامه بر پا شد و کار به فحش و ناسزا و نسبتهاي ناپسند به يکديگر کشيد. بدين گونه بهائيان نيز به دو شاخه بهائيان ثابت به پيروي از ميرزا عباس، و بهائيان موحد به پيروي از ميرزا محمدعلي تقسيم شدند. پيروان غصن اعظم (عباس)، پيروان غصن اکبر (محمدعلي) را ناقض، و اينان نيز آن گروه ديگر را مشرک مي خواندند. اما به هر حال، پيروان غصن اعظم، اکثريت يافته ميرزا عباس که لقب عبدالبهاء را به خود اختصاص داده بود، به عنوان جانشين رسمي بهاءالله مطرح شد و اداي وظيفه مي کرد. بهائيان او را در همه شئون آيتي از آيات خدا خوانده، شخصيتي ممتاز و استثنايي دانسته و همه کمالات علمي و عملي را به وي نسبت داده اند. درباره او نقل کرده اند: «در سن 13 و 14 سالگي در مجمع علماي بغداد که به حاج کريمخان [از رهبران شيخيه] اعتراض مي کردند چرا کلمه ماست را عربي دانسته در صورتي که حتماً ماست کلمه فارسي است؟ گفت کرماني هر چند به ما معترض و از مخالفين سرسخت است ولي از انصاف نبايد گذشت که اين سخن را راست گفته، زيرا کلمه ماست يک واژه عربي است و اين گفته خود را از روي کتاب قاموس اثبات نمود و راجع به اينکه ماست نخست تنها در ميان عربها رسم بوده و سپس فارسها از آنها ياد گرفته و همان نام عربي را به او گفتند صحبت کرد و همه حضار با اعجاب، تحسين نمودند».
اينکه اين علماي بيکار چه کساني بودند که از ميان اين همه مسائل و مقوله هاي علمي، حاج کريمخان را درباره اصالت واژه ماست به محاکمه کشيدند و سرانجام توضيحات عالمانه! عبدالبهاء آنان را به اعجاب و تحسين وا داشت، چندان تعجبي ندارد، زيرا در فرايند فرقه سازي و فرقه بازي، به ويژه هنگامي که فرقه از اصالت فکري و پايگاه اجتماعي لازم برخوردار نيست و تنور منازعات فرقه اي و درون فرقه اي داغ مي شود، چنين افسانه سازيها و چهره پردازيهاي عاميانه، امري رايج به نظر مي رسد. يکي از نکاتي که در اين ميان جلب توجه مي نمايد، تناقض ميان انديشه و عمل رهبران فرقه و به بيان ديگر، ناسازگاري ميان عمل رهبران و پيروان آنها با فتواي رهبران است.
در وضعيتي که در عالم نظر و شعار، اين رهبران در ميان پيروان خود صبغه اي ماورايي پيدا کرده و انديشه ها و گفته هاي آنها جنبه قدسي يافته، بايد بدون چون و چرا اطاعت شوند، به گونه اي که سخنان خرافي و غير علمي آنها نيز از مسلمات تلقي مي شود، اما در موارد مهمي ديده مي شود که در عمل چنين نيست. براي نمونه، از عبدالبهاء نقل شده است که: «بين قواي دينيه و سياسيه تفکيک لازم است و البته رؤساي دينيه که مهذب اخلاقند دخالت در امور سياسيه نکنند. او همچنين گفته است: امر روحاني را مناسبتي با امور سياسيه نه، و ياران بايد در هر مملکتي ساکنند مطيع قوانين آن مملکت باشند و به قدر شق شقه اي دخالت در امور سياست ننمايند». و سرانجام اينکه از منظر عبدالبهاء،
«و اما السياسات امور موقتة جزئية لاطائل تحتها و لا يشتغل بها کل انسان ذاق حلاوة محبة الله. سياستها اموري موقت و جزئي اند که سودي ندارند و هر که محبت خدا را چشيده باشد به آن مشغول نمي شود».
حال اگر به رغم اين فتواها، صرفنظر از نقش سياست در تکوين اين فرقه، در عمل مشاهده شود که نه تنها نفس منازعات درون فرقه اي و تکاپو براي کسب رياست فرقه، نوعي سياست ورزي است و شخص مفتي يعني عبدالبهاء خود عملاً يک فعال سياسي است که از پيوند با کانونهاي قدرتهاي جهاني همانند آمريکا و انگليس و دعا براي امپراتور بريتانيا، جرج پنجم، و دريافت لقب سِر (SIR) از دولت استعماري انگليس، پروا ندارد، بلکه تاريخ سده اخير مملو از فعاليتهاي مستمر سياسي پيروان عبدالبهاء و حضور آنها در پستها و مناصب کليدي دوره مشروطه و دوره پهلوي اول و دوم است، اين پرسش اساسي مطرح مي شود که پارادوکس موجود را چگونه بايد تفسير کرد؟ آيا بايد واقعيات عيني تاريخ معاصر را انکار کرد يا اصالت و صداقت فتاوا و مفتي ياد شده را؟

Baha'i teen guilty of Cyber Sex Crimes

"The boy's lawyer, Annie O'Neill, told the court her client knew his actions were wrong based on his Baha'i faith, but did not know it was illegal."


http://au.news.yahoo.com/queensland/a/-/latest/9452464/teenager-didnt-know-porn-post-illegal/

A 16-year-old Perth boy who encouraged girls to perform sex acts on a webcam then posted them on Facebook did not know it was illegal, his lawyer says.

The teenager was due to be sentenced in the Perth Children's Court on Monday but Judge Denis Reynolds adjourned the matter to consider whether or not to send the boy into detention for his crime.

The boy, who cannot be identified because of his age, pleaded guilty to several child exploitation offences committed between October 17, 2010, and January 24, 2011.

The charges include encouraging a child over the age of 13 and under the age of 16 to do an indecent act, attempting to procure a child aged over 13 and under 16 to do an indecent act, and distributing child exploitation material, namely a digital file.

The court heard on Monday that the boy created a Facebook account in the name of a known bully and used the account to threaten the girls into exposing themselves and performing sex acts on a webcam, which he then posted on Facebook for their friends to see.

The boy's lawyer, Annie O'Neill, told the court her client knew his actions were wrong based on his Baha'i faith, but did not know it was illegal.

Ms O'Neill said it was "horrifying" how easy it was for young people to gain access to pornographic material online at a time when they were just beginning to explore their sexuality.

"My client is still very young indeed," she said.

Ms O'Neill said her client took "full responsibility" for his actions and was remorseful, especially because he had been bullied in the past and knew what it felt like.

He also had the support of his Iranian migrant parents, who were ashamed and embarrassed by their son's behaviour and took immediate steps to ground him and ban him from using the computer, Ms O'Neill said.

The boy's mother wept in court while he sat quietly with his head down during proceedings.

Judge Reynolds said the matter needed "careful consideration" and adjourned the matter to May 27.

also here
http://news.smh.com.au/breaking-news-national/teenager-didnt-know-porn-post-illegal-20110516-1epih.html

Australian and UK Court Judgements regarding the crimes committed by Baha'is in Australia and UK

Posted by Wahid Azal on TRB

THE LOCAL SPIRITUAL ASSEMBLY OF THE BAHA'IS OF PARRAMATTA LTD & ANOR v Babak HAGHIGHAT
http://www.austlii.edu.au/au/cases/nsw/NSWCA/2004/21.html

Yazarloo v Assadi
http://www.austlii.edu.au/au/cases/wa/WASCA/2003/326.html

The Baha'i Sectarianism at work in a 2008 UK High Court case
http://www.bailii.org/ew/cases/EWHC/Ch/2008/2910.html

A UK HR Tribunal in 2006 found the Baha'i persecution claims in Iran to be exaggerated
http://groups.google.com/group/talk.religion.bahai/browse_thread/thread/ce6641fe2329679d#



Coming in 2012: The Book of the Point of Kaf (kitab nuqtat'ul-kaf) of Hajj Mirza Jani Kashani translated by N. Wahid Azal

From Primordial Traditions publishers Ltd. in 2012, Trans. with Intro. by N. Wahid Azal

Hajji Mirza Jani Kashani's BOOK OF THE POINT OF KAF (kitab nuqtat'ul-kaf)

Book Description :
Since E.G. Browne’s edition and publication of the Persian text of Hájjí Mírzá Jání Káshání’s (d. 1852) Kitáb Nuqṭat’ul-Káf in 1910 from two manuscripts in the Bibliothèque nationale of Paris, this historical narrative of early Bábism has generated endless controversy amongst religious sectarians and academic historians alike. Because it contradicted their own narratives in several significant places, the Bahá’í patriarch ‘Abbás Effendí ‘Abdu’l- Bahá’ (d. 1921) angrily asserted it to be an “Azali forgey” when on closer examination many of its idiosyncrasies even contradict the official doctrinal positions of the Bayánís (Azalí Bábís) themselves. The investigation of two earlier manuscripts at Princeton University during the last decade, and ones whose origins are located in a timeline closer to the author’s own death in 1852, finally vindicated Browne’s views regarding this text – as well as those of the pre-revolutionary Iranian historian Muḥíṭ Ṭabátabá’í – thereby once and for all discrediting the views of the Bahá’í authorities themselves and their century long campaign to dismiss and smear the authorship as well as the contents of this work.

Rather than being a history of a modern critical genre, the Book of the Point of Káf is instead a theophanological hiero-history reflecting the situation of early Bábism until 1852. A history of its founder, the Báb (d. 1850), and the first eight years of the Bábí movement in mid 19th century Iran, here we find actors within an Iranian Islamic Shi’ite gnostic dramaturgical theatre of unparalleled scope enacting a Grand Gnostic Resurrection and its Apocalypse much like the Ismá’ilí one at Alamút in the mid twelfth century CE. Here are met the two founders of the Shaykhí school, the Báb himself, his Letters of the Living and the movement’s successor Ṣubḥ-i-Azal, among others.

The Book of the Point of Káf begins with a long introductory, theological chapter detailing the author’s own metaphysical and Shi’ite gnostic points of departure wherein copious Shi’ite traditions (akhbár) are quoted and commented upon. E.G. Browne’s 1910 English introduction is reproduced in full and the translator’s own introduction brings us up to speed on the scholarship to the contemporary period. Twenty-two chapters in full plus a final conclusion, the English translation of this work will certainly challenge perceptions and change overall views regarding Bábism and Bahá’ism in the West forever - and, no doubt, produce even further controversies.
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