Conflict of the sons of Baha'u'llah: Difference between revisions

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[[File:Abdul-baha.jpg|left|mini|upright=0.95|[[Abdu'l-Bahá]] — Ghusn-i-Azam<br>(May 23, 1844, [[Tehran]], [[Highest State of Iran]] — November 28, 1921, [[Haifa]], [[Mandatory Palestine]])]]
[[Bahá'u'lláh]] indeed indicated in his will that the position of the eldest son is higher - at least while both sons were alive{{ref+| her further by inheritance. Instead, he indicated that the sons would have to transfer administrative power to a new institution, which he called the "House of Justice," which would develop policy on all matters not clearly stated in the Scriptures. Bahá'u'lláh planned that his sons would contribute to the election of this institution already during his lifetime, [[Abdu'l-Bahá|Abbas Effendi]] would become a kind of its chairman, and the second son, Muhammad Ali, during the life of his elder brother was given the role of deputy and assistant. However, although 'Abdu'l-Bahá allowed the establishment of Baha'i Houses of Justice at the local level, during his lifetime he never assembled an International House of Justice, keeping all power over the Baha'i Faith in his hands{{sfn|A Lost History…|2014|loc=Eric Stetson-Epilogue|pp=503-504}}.|"comm."}}. [[Abdu'l-Bahá]] interpreted this as giving him sole power and authority in the Baha'i Faith and its community, and expected only obedience from his brother. Muhammad Ali, on the other hand, interpreted the will as meaning that he should retain under 'Abdu'l-Bahá the same position of responsibility that he had under Bahá'u'lláh, regarding his elder brother as [[Primus inter pares|first among equals]]{{sfn|Cole , Juan R.I.|2005|p=328}}. Initially, a shaky parity of power was established for a short time, as a result of which 'Abdu'l-Bahá became the manager of the financial resources of the community and the representative of the Baha'is before the Turkish authorities, and Muhammad Ali received pilgrims from other countries and disposed of the literary and other heritage of Baha'u'llah<ref>{{cite web |url=https://www.dissercat.com/content/bakhaitskaya-mezhdunarodnaya-obshchina-v-xix-khkh-vv-ist-ideologiya-struktura|title=The Baha'i International Community in the 19th - 20th centuries|first=Igor Vladimirovich|last=Bazilenko|date=1998|language=en|access-date=2019-06-26|archive-date=2019-06-26|archive-url=https://web.archive.org/web/ 20190626125654/https://www.dissercat.com/content/bakhaitskaya-mezhdunarodnaya-obshchina-v-xix-khkh-vv-ist-ideologiya-struktura|deadlink=no}}</ref>.
[[Bahá'u'lláh]] indeed indicated in his will that the position of the eldest son is higher - at least while both sons were alive{{ref+| her further by inheritance. Instead, he indicated that the sons would have to transfer administrative power to a new institution, which he called the "House of Justice," which would develop policy on all matters not clearly stated in the Scriptures. Bahá'u'lláh planned that his sons would contribute to the election of this institution already during his lifetime, [[Abdu'l-Bahá|Abbas Effendi]] would become a kind of its chairman, and the second son, Muhammad Ali, during the life of his elder brother was given the role of deputy and assistant. However, although 'Abdu'l-Bahá allowed the establishment of Baha'i Houses of Justice at the local level, during his lifetime he never assembled an International House of Justice, keeping all power over the Baha'i Faith in his hands{{sfn|A Lost History…|2014|loc=Eric Stetson-Epilogue|pp=503-504}}.|"comm."}}. [[Abdu'l-Bahá]] interpreted this as giving him sole power and authority in the Baha'i Faith and its community, and expected only obedience from his brother. Muhammad Ali, on the other hand, interpreted the will as meaning that he should retain under 'Abdu'l-Bahá the same position of responsibility that he had under Bahá'u'lláh, regarding his elder brother as [[Primus inter pares|first among equals]]{{sfn|Cole , Juan R.I.|2005|p=328}}. Initially, a shaky parity of power was established for a short time, as a result of which 'Abdu'l-Bahá became the manager of the financial resources of the community and the representative of the Baha'is before the Turkish authorities, and Muhammad Ali received pilgrims from other countries and disposed of the literary and other heritage of Baha'u'llah<ref>{{cite web |url=https://www.dissercat.com/content/bakhaitskaya-mezhdunarodnaya-obshchina-v-xix-khkh-vv-ist-ideologiya-struktura|title=The Baha'i International Community in the 19th - 20th centuries|first=Igor Vladimirovich|last=Bazilenko|date=1998|language=en|access-date=2019-06-26|archive-date=2019-06-26|archive-url=https://web.archive.org/web/ 20190626125654/https://www.dissercat.com/content/bakhaitskaya-mezhdunarodnaya-obshchina-v-xix-khkh-vv-ist-ideologiya-struktura|deadlink=no}}</ref>.


As time went on, it became increasingly clear that 'Abdu'l-Bahá did not want to share any power with his brother - he assumed that he had a status very close to the Messenger of God, expecting all Bahá'ís to consider him morally blameless, perfect in the service of God. and Baha'u'llah{{ref+|Thus, for example, 'Abdu'l-Bahá commanded his followers: "By a stroke of the Supreme Pen, He [Bahá'u'lláh] received the Great Covenant from all Bahá'ís that after His departure they should obey the Center of the Covenant [Abdu'l-Bahá] and should not deviate one hair away from obeying him. He commanded this in the most explicit manner twice in the Kitab-i-Agdas and thereby unambiguously appointed the interpreter of the Book... He pointed to the one whom everyone should regard as an authority. He pointed out the interpreter of the Book and closed the doors to outside interpretation. Everyone should thank God that in this Blessed Cause He has settled everything and left no room for doubt. Therefore, obedience and submission must be shown and all eyes turned towards him [Abdu'l-Bahá]”<ref>{{article|edition=Star of the West|title=The Center of Covenant|volume=III|number=7| pages=17|link=https://bahai.works/Star_of_the_West/Volume_3/Issue_7/Text#pg17|language=en|type=magazine|author=Abdul-Baha|date=13|month=7|year=1912| archivedate=2019-07-17|archiveurl=https://web.archive.org/web/20190717164845/https://bahai.works/Star_of_the_West/Volume_3/Issue_7/Text#pg17}}</ref>.|" comm."}}{{sfn|Cole, Juan R.I.|2005|p=329}}<ref name="UUBahai" />. He claimed that he alone had the right to expound the writings of Baha'u'llah{{ref+|Referring to the text of the Tablets to Varka<ref>{{cite web|url=https://www.bahai.org/fa/library/authoritative- texts/bahaullah/additional-tablets-bahaullah/additional-tablets-bahaullah.xhtml|title=The Additional Tablets of Baha'u'llah|language=fa|access-date=2022-07-31|archive-date=2022-07-31|archive- url=https://web.archive.org/web/20220731170425/https://www.bahai.org/fa/library/authoritative-texts/bahaullah/additional-tablets-bahaullah/additional-tablets-bahaullah.xhtml| deadlink=no}}</ref>, Unitarian Bahá'ís believe that Bahá'u'lláh did not intend to limit the right of interpretation of the scriptures to one son. In it, Bahá'u'lláh says: "By 'The Book' is meant [[Kitab-i-Aqdas]], and by 'Branch from the Mighty Stem' is meant the Branch." “The authenticity of an interpretation is proved by being in harmony with the words of God; if what the interpreter mentions corresponds to what was revealed by God, then it deserves acceptance, otherwise it does not deserve any consideration. duty then interpreter is to clarify the truth rather than follow one's own inclinations and make God's words an excuse to oppress followers by making them accept their orders and fulfill their desires", explained Muhammad Ali{{sfn|A Lost History…|2014|loc =Mohammad Ali Bahai - Will and Testament of Mohammed Ali Bahai|pp=241-246}}.|"comm."}}, not content with merely being an interpreter, but seeing himself as the recipient of divine inspiration{{sfn|Cole, Juan R.I. |2005|p=329}}. He considered his own writings to carry the same weight as the [[Sacred texts | divine writings]] - despite the fact that some of his interpretations were quite radical and were more like making changes to the laws of religion, rather than explaining its incomprehensible moments . 'Abdu'l-Bahá also declared his authority to control all funds collected by Bahá'ís around the world and to distribute them unilaterally, no longer giving a share to the families of the descendants of Bahá'u'lláh, thus jeopardizing their very existence{{ref+|The sons of Bahá'u'lláh were political prisoners and worked all their lives only in the service of the Baha'i movement - which was still considered [[heresy]] by most members of the society around them - and therefore they did not have the opportunity to find a normal job to earn a living. All of Bahá'u'lláh's descendants, like himself before, were dependent on the [[Ottoman Empire|Ottoman]] government's stipend for settlers, donations and payments {{np3|Hukuqu'llah|Huku'qu'llah|en|Huqúqu'lláh}} from Bahá'ís all over the world, as well as income from the lands that were acquired with these funds. 'Abdu'l-Bahá used these resources as leverage in an attempt to force the brethren to conform to his interpretation of the Bahá'í Faith. The Unitarians, on the other hand, understood the provisions of the Kitab-i-Agdas about the community of Agsan responsible for [[waqf|religious donations]] as meaning that the brothers should jointly decide on issues of financial and administrative management {{sfn|Cole, Juan R.I.|2005|p= 331}}.|"comm."|name="huquq"}}<ref>{{book|title=50 famous sects|year=2011|publisher=Directmedia|pages=76|link=https://books. google.ru/books?id=0pePAwAAQBAJ|language=ru|author=Karnatsevich, Vladislav Leonidovich}}</ref>{{sfn|A Lost History…|2014|loc=Mohammad Ali Bahai — Autobiography of Mohammed Ali Bahai|pp =214-215}}.
As time went on, it became increasingly clear that 'Abdu'l-Bahá did not want to share any power with his brother - he assumed that he had a status very close to the Messenger of God, expecting all Bahá'ís to consider him morally blameless, perfect in the service of God. and Baha'u'llah{{ref+|Thus, for example, 'Abdu'l-Bahá commanded his followers: "By a stroke of the Supreme Pen, He [Bahá'u'lláh] received the Great Covenant from all Bahá'ís that after His departure they should obey the Center of the Covenant [Abdu'l-Bahá] and should not deviate one hair away from obeying him. He commanded this in the most explicit manner twice in the Kitab-i-Agdas and thereby unambiguously appointed the interpreter of the Book... He pointed to the one whom everyone should regard as an authority. He pointed out the interpreter of the Book and closed the doors to outside interpretation. Everyone should thank God that in this Blessed Cause He has settled everything and left no room for doubt. Therefore, obedience and submission must be shown and all eyes turned towards him [Abdu'l-Bahá]”<ref>{{article|edition=Star of the West|title=The Center of Covenant|volume=III|number=7| pages=17|link=https://bahai.works/Star_of_the_West/Volume_3/Issue_7/Text#pg17|language=en|type=magazine|author=Abdul-Baha|date=13|month=7|year=1912| archivedate=2019-07-17|archiveurl=https://web.archive.org/web/20190717164845/https://bahai.works/Star_of_the_West/Volume_3/Issue_7/Text#pg17}}</ref>.|" comm."}}{{sfn|Cole, Juan R.I.|2005|p=329}}<ref name="UUBahai" />. He claimed that he alone had the right to expound the writings of Baha'u'llah{{ref+|Referring to the text of the Tablets to Varka<ref>{{cite web|url=https://www.bahai.org/fa/library/authoritative- texts/bahaullah/additional-tablets-bahaullah/additional-tablets-bahaullah.xhtml|title=The Additional Tablets of Baha'u'llah|language=fa|access-date=2022-07-31|archive-date=2022-07-31|archive- url=https://web.archive.org/web/20220731170425/https://www.bahai.org/fa/library/authoritative-texts/bahaullah/additional-tablets-bahaullah/additional-tablets-bahaullah.xhtml| deadlink=no}}</ref>, Unitarian Bahá'ís believe that Bahá'u'lláh did not intend to limit the right of interpretation of the scriptures to one son. In it, Bahá'u'lláh says: "By 'The Book' is meant [[Kitab-i-Aqdas]], and by 'Branch from the Mighty Stem' is meant the Branch." “The authenticity of an interpretation is proved by being in harmony with the words of God; if what the interpreter mentions corresponds to what was revealed by God, then it deserves acceptance, otherwise it does not deserve any consideration. duty then interpreter is to clarify the truth rather than follow one's own inclinations and make God's words an excuse to oppress followers by making them accept their orders and fulfill their desires", explained Muhammad Ali{{sfn|A Lost History…|2014|loc =Mohammad Ali Bahai - Will and Testament of Mohammed Ali Bahai|pp=241-246}}.|"comm."}}, not content with merely being an interpreter, but seeing himself as the recipient of divine inspiration{{sfn|Cole, Juan R.I. |2005|p=329}}. He considered his own writings to carry the same weight as the [[Sacred texts | divine writings]] - despite the fact that some of his interpretations were quite radical and were more like making changes to the laws of religion, rather than explaining its incomprehensible moments . 'Abdu'l-Bahá also declared his authority to control all funds collected by Bahá'ís around the world and to distribute them unilaterally, no longer giving a share to the families of the descendants of Bahá'u'lláh, thus jeopardizing their very existence{{ref+|The sons of Bahá'u'lláh were political prisoners and worked all their lives only in the service of the Baha'i movement - which was still considered [[heresy]] by most members of the society around them - and therefore they did not have the opportunity to find a normal job to earn a living. All of Bahá'u'lláh's descendants, like himself before, were dependent on the [[Ottoman Empire|Ottoman]] government's stipend for settlers, donations and payments {{np3|Hukuqu'llah|Huku'qu'llah|en|Huqúqu'lláh}} from Bahá'ís all over the world, as well as income from the lands that were acquired with these funds. 'Abdu'l-Bahá used these resources as leverage in an attempt to force the brethren to conform to his interpretation of the Bahá'í Faith. The Unitarians, on the other hand, understood the provisions of the Kitab-i-Agdas about the community of Agsan responsible for [[waqf|religious donations]] as meaning that the brothers should jointly decide on issues of financial and administrative management {{sfn|Cole, Juan R.I.|2005|p= 331}}.|"comm."|name="huquq"}}<ref>{{book|title=50 famous sects|year=2011|publisher=Directmedia|pages=76|link=https://books. google.ru/books?id=0pePAwAAQBAJ|language=ru|author=Karnatsevich, Vladislav Leonidovich}}</ref>{{sfn|A Lost History…|2014|loc=Mohammad Ali Bahai — Autobiography of Mohammed Ali Bahai|pp =214-215}}.


Muhammad Ali kept aloof for a long time and did not interfere in what was happening, not wanting to bring discord and strife among his followers. However, over time, more and more believers opposed 'Abdu'l-Bahá's claim to sole power{{ref+|In his memoirs, Bahá'u'lláh's son Badi'ullah cites a story by the Baha'i historian {{np3|Nabil-i-Azam|Nabíl-i-Azam|en|Nabíl-i-A `zam}} (1831-1892): “I can no longer stay in Acre. The situation there has worsened. By means of violence, insults and curses, people are forced to act against their own faith, to recognize the status of Ghusn-i-Azam as superior in position to the Blessed Beauty [Bahá'u'lláh], they are forced to distort the scriptures and messages, to slander and reject other sons of [Bahá'u'lláh), his words and his family — and if they refuse, they are branded as “waverers” or “covenant breakers” and become the object of unspeakable slander and lies”{{sfn|Jalal Azal|2004|loc=3.3 Nabil|pp=74-76}}. Soon, Nabil's body was found in the sea near Akko - it is believed that he could have committed suicide. A number of scholars question the authenticity of the published version of his work, {{np3|The Dawn-Breakers|en|The Dawn-Breakers}}, which is considered the official history of the early Baha'i movement. It was published only in Shoghi Effendi's translation and has already been translated from English into Arabic and Persian. The original manuscripts of Nabil are inaccessible to researchers, as is the second, unpublished, part of it, dedicated to the life of Bahá'u'lláh in Akko - which, perhaps, contains the author's support for the position of the Unitarians|"comm."}} and the exclusive right to interpret the scriptures, as well as encouraged his idolization by supporters and admirers{{ref+|Thus, for example, the author of an authorized biography of 'Abdu'l-Bahá {{np3|Myron Phelps|Myron Phelps|en|Myron Henry Phelps}} described: Lord” (by this it is understood that he is a person who has reached the understanding and knowledge of God and, being enlightened by His wisdom, is able to teach and lead others) and he is revered with reverence and affection, second only to what they give to the memory of Beha Ulla. He is classified by them, along with the Bab and Beha Ullah, as the third and last of the Divine Messengers who introduce the present Law-Reign"<ref>{{book|title=Life And Teachings Of Abbas Effendi|year=1912|publisher=G.P. xxxvii-xxxviii|link=https://archive.org/details/in.ernet.dli.2015.280792|language=en|ref=Phelps|author=Phelps, Myron H.}}</ref>. Another follower, {{np3|Thornton Chase|Thornton Chase|en|Thornton Chase}}, dedicated an ode to him with these words: “You are the Royal Leader of all Mankind! You are the Possessor of Divine Knowledge! You are the Interpreter of the Frank o Words! You are the Enlightener of Human Souls! You are the Heart of the World, Sending the Blood of Truth through the Arteries of Humanity! You are the Physician of Souls, Resurrecting the Dead to Life Through the Elixir of the Word! You are the Ambassador of Heaven and the Manifestation of Righteousness! You are the Prince of Peace and the Symbol of the United Humanity!…”, which 'Abdu'l-Bahá liked so much that he had it printed in a Baha'i magazine<ref>{{article|edition=Star of the West|title=Ode "To the Center of the Covenant"|volume=IV|number=11|pages=187|link=https://bahai.works/Star_of_the_West/Volume_4/Issue_11/Text#pg187|language=en|type=magazine|author=Chase, Thornton|number =27|month=9|year=1913|archivedate=2020-11-11|archiveurl=https://web.archive.org/web/20201111215851/https://bahai.works/Star_of_the_West/Volume_4/Issue_11/Text #pg187}}</ref>.|"comm."}}{{sfn|Speer, Robert E.|1904|loc=The Religion of Bab|pp=164-168}}. They even held their meeting outside the walls of Akko, which was attended by the personal secretary of Baha'u'llah Mirza Agha Jan, and conveyed through two younger brothers a request to Muhammad Ali to speak openly against gross violations of the teachings of Baha'u'llah. Having warned supporters about the possible consequences and received the answer that they were ready to be condemned and even die for their faith, in 1896 Gusn-i-Akbar wrote the message "The Essence of Unity", containing evidence of the Unity and Oneness of God based on excerpts from the writings of his father {{ ref+|“I wrote a very mild message, thinking that Gusn-i-Azam would agree with me after reading it, since it only contained evidence of the Oneness and Oneness of God. But alas! On the day that Zia Ulla Effendi read my message to the believers, Ghusn-i-Azam was in the Holy Temple, and Aga Siyyid Hadi immediately notified him of this. From the same day Ghusn-i-Azam severed all relations with us and ordered his followers to avoid us, not even to greet us, and we were excommunicated... My message was printed in Bombay, India. One half of it explained the situation, and the other half contained statements from the teachings of Baha'u'llah, which confirmed the truth of my statement. There was not a single word in the said message that deserved such vulgar and disgusting answers. Is it possible that those who claim to be true believers write such disgusting responses to the revelations of the Supreme Pen, and yet consider themselves faithful and steadfast in His cause?”{{sfn|A Lost History…|2014|loc= Mohammad Ali Bahai - Will and Testament of Mohammed Ali Bahai|pp=212—213}}|"comm."}}. From the day it was read, [[Abdu'l-Bahá]] severed all relations with his brother and excommunicated him from the faith. In the collections published in Egypt "Evidence presented for those who want to take the straight path" (June 1900) |title=Sobhi's life memories and Baha'i history|year=2011|publisher=Islamic Revolution Documents Center|pages=96|link=https://www.noorlib.ir/View/en/Book/BookView/Text/25840 /1/96|language=fa|ref=Mohtadi|author=Mohtadi, Fazlullah}} {{Wayback|url=https://www.noorlib.ir/View/en/Book/BookView/Text/25840/1/ 96 |date=20190719054154 }}</ref>|"comm."}} and "Authoritative statement concerning what is known about the Cause and its basis" (April 1902)<ref>{{cite web|url=https:/ /bahai-library.com/books/biblio/schismatic.groups.html|title=The Babi and Baha'i Religions: An Annotated Bibliography|date=1997|first=Denis|last=MacEoin|publisher=Bahai-Library|language =en|access-date=2020-03-30|archive-date=2020-06-27|archive-url=https://web.archive.org/web/20200627192234/http://bahai-library.com /books/biblio/schismat ic.groups.html|deadlink=no}}</ref> Muhammad Ali's supporters once again refute his brother's claims to {{np3|Theophany (Bahá'ís)|Epiphany|en|Manifestation of God}} and "Covenant Center" by links to sacred texts. In response, 'Abdu'l-Bahá instructed supporters to write and disseminate as much as possible their own responses, which he personally reviewed. {{more|#Mirza Muhammad Ali — "The Chief Covenant Breaker"|v=1}}
Muhammad Ali kept aloof for a long time and did not interfere in what was happening, not wanting to bring discord and strife among his followers. However, over time, more and more believers opposed 'Abdu'l-Bahá's claim to sole power{{ref+|In his memoirs, Bahá'u'lláh's son Badi'ullah cites a story by the Baha'i historian {{np3|Nabil-i-Azam|Nabíl-i-Azam|en|Nabíl-i-A `zam}} (1831-1892): “I can no longer stay in Acre. The situation there has worsened. By means of violence, insults and curses, people are forced to act against their own faith, to recognize the status of Ghusn-i-Azam as superior in position to the Blessed Beauty [Bahá'u'lláh], they are forced to distort the scriptures and messages, to slander and reject other sons of [Bahá'u'lláh), his words and his family — and if they refuse, they are branded as “waverers” or “covenant breakers” and become the object of unspeakable slander and lies”{{sfn|Jalal Azal|2004|loc=3.3 Nabil|pp=74-76}}. Soon, Nabil's body was found in the sea near Akko - it is believed that he could have committed suicide. A number of scholars question the authenticity of the published version of his work, {{np3|The Dawn-Breakers|en|The Dawn-Breakers}}, which is considered the official history of the early Baha'i movement. It was published only in Shoghi Effendi's translation and has already been translated from English into Arabic and Persian. The original manuscripts of Nabil are inaccessible to researchers, as is the second, unpublished, part of it, dedicated to the life of Bahá'u'lláh in Akko - which, perhaps, contains the author's support for the position of the Unitarians|"comm."}} and the exclusive right to interpret the scriptures, as well as encouraged his idolization by supporters and admirers{{ref+|Thus, for example, the author of an authorized biography of 'Abdu'l-Bahá {{np3|Myron Phelps|Myron Phelps|en|Myron Henry Phelps}} described: Lord” (by this it is understood that he is a person who has reached the understanding and knowledge of God and, being enlightened by His wisdom, is able to teach and lead others) and he is revered with reverence and affection, second only to what they give to the memory of Beha Ulla. He is classified by them, along with the Bab and Beha Ullah, as the third and last of the Divine Messengers who introduce the present Law-Reign"<ref>{{book|title=Life And Teachings Of Abbas Effendi|year=1912|publisher=G.P. xxxvii-xxxviii|link=https://archive.org/details/in.ernet.dli.2015.280792|language=en|ref=Phelps|author=Phelps, Myron H.}}</ref>. Another follower, {{np3|Thornton Chase|Thornton Chase|en|Thornton Chase}}, dedicated an ode to him with these words: “You are the Royal Leader of all Mankind! You are the Possessor of Divine Knowledge! You are the Interpreter of the Frank o Words! You are the Enlightener of Human Souls! You are the Heart of the World, Sending the Blood of Truth through the Arteries of Humanity! You are the Physician of Souls, Resurrecting the Dead to Life Through the Elixir of the Word! You are the Ambassador of Heaven and the Manifestation of Righteousness! You are the Prince of Peace and the Symbol of the United Humanity!…”, which 'Abdu'l-Bahá liked so much that he had it printed in a Baha'i magazine<ref>{{article|edition=Star of the West|title=Ode "To the Center of the Covenant"|volume=IV|number=11|pages=187|link=https://bahai.works/Star_of_the_West/Volume_4/Issue_11/Text#pg187|language=en|type=magazine|author=Chase, Thornton|number =27|month=9|year=1913|archivedate=2020-11-11|archiveurl=https://web.archive.org/web/20201111215851/https://bahai.works/Star_of_the_West/Volume_4/Issue_11/Text #pg187}}</ref>.|"comm."}}{{sfn|Speer, Robert E.|1904|loc=The Religion of Bab|pp=164-168}}. They even held their meeting outside the walls of Akko, which was attended by the personal secretary of Baha'u'llah Mirza Agha Jan, and conveyed through two younger brothers a request to Muhammad Ali to speak openly against gross violations of the teachings of Baha'u'llah. Having warned supporters about the possible consequences and received the answer that they were ready to be condemned and even die for their faith, in 1896 Gusn-i-Akbar wrote the message "The Essence of Unity", containing evidence of the Unity and Oneness of God based on excerpts from the writings of his father {{ ref+|“I wrote a very mild message, thinking that Gusn-i-Azam would agree with me after reading it, since it only contained evidence of the Oneness and Oneness of God. But alas! On the day that Zia Ulla Effendi read my message to the believers, Ghusn-i-Azam was in the Holy Temple, and Aga Siyyid Hadi immediately notified him of this. From the same day Ghusn-i-Azam severed all relations with us and ordered his followers to avoid us, not even to greet us, and we were excommunicated... My message was printed in Bombay, India. One half of it explained the situation, and the other half contained statements from the teachings of Baha'u'llah, which confirmed the truth of my statement. There was not a single word in the said message that deserved such vulgar and disgusting answers. Is it possible that those who claim to be true believers write such disgusting responses to the revelations of the Supreme Pen, and yet consider themselves faithful and steadfast in His cause?”{{sfn|A Lost History…|2014|loc= Mohammad Ali Bahai - Will and Testament of Mohammed Ali Bahai|pp=212—213}}|"comm."}}. From the day it was read, [[Abdu'l-Bahá]] severed all relations with his brother and excommunicated him from the faith. In the collections published in Egypt "Evidence presented for those who want to take the straight path" (June 1900){{ref+|({{lang-ar|Atyan al-Dilil Leman Yarid al-Iqbal al-Saba al-Sabil}})<ref>{{книга|заглавие=Sobhi's life memories and Baha'i history|год=2011|издательство=Islamic Revolution Documents Center |страницы=96|ссылка=https://www.noorlib.ir/View/en/Book/BookView/Text/25840/1/96|язык=fa|ref=Mohtadi|автор=Mohtadi, Fazlullah}} {{ Wayback|url=https://www.noorlib.ir/View/en/Book/BookView/Text/25840/1/96 |date=20190719054154 }}</ref>|"comm."}} and "Authoritative statement concerning what is known about the Cause and its basis" (April 1902)<ref>{{cite web|url=https://bahai-library.com/books/biblio/schismatic.groups.html|title=The Babi and Baha'i Religions: An Annotated Bibliography|date=1997|first=Denis|last=MacEoin|publisher=Bahai-Library|language =en|access-date=2020-03-30|archive-date=2020-06-27|archive-url=https://web.archive.org/web/20200627192234/http://bahai-library.com /books/biblio/schismat ic.groups.html|deadlink=no}}</ref> Muhammad Ali's supporters once again refute his brother's claims to {{np3|Theophany (Bahá'ís)|Epiphany|en|Manifestation of God}} and "Covenant Center" by links to sacred texts. In response, 'Abdu'l-Bahá instructed supporters to write and disseminate as much as possible their own responses, which he personally reviewed. {{more|#Mirza Muhammad Ali — "The Chief Covenant Breaker"|v=1}}

Latest revision as of 19:06, 31 January 2023

Bahá'u'lláh indeed indicated in his will that the position of the eldest son is higher - at least while both sons were alive[1]. Abdu'l-Bahá interpreted this as giving him sole power and authority in the Baha'i Faith and its community, and expected only obedience from his brother. Muhammad Ali, on the other hand, interpreted the will as meaning that he should retain under 'Abdu'l-Bahá the same position of responsibility that he had under Bahá'u'lláh, regarding his elder brother as first among equals[2]. Initially, a shaky parity of power was established for a short time, as a result of which 'Abdu'l-Bahá became the manager of the financial resources of the community and the representative of the Baha'is before the Turkish authorities, and Muhammad Ali received pilgrims from other countries and disposed of the literary and other heritage of Baha'u'llah[3].

As time went on, it became increasingly clear that 'Abdu'l-Bahá did not want to share any power with his brother - he assumed that he had a status very close to the Messenger of God, expecting all Bahá'ís to consider him morally blameless, perfect in the service of God. and Baha'u'llah[1][4][5]. He claimed that he alone had the right to expound the writings of Baha'u'llah[1], not content with merely being an interpreter, but seeing himself as the recipient of divine inspiration[4]. He considered his own writings to carry the same weight as the divine writings - despite the fact that some of his interpretations were quite radical and were more like making changes to the laws of religion, rather than explaining its incomprehensible moments . 'Abdu'l-Bahá also declared his authority to control all funds collected by Bahá'ís around the world and to distribute them unilaterally, no longer giving a share to the families of the descendants of Bahá'u'lláh, thus jeopardizing their very existence[1][6][7].

Muhammad Ali kept aloof for a long time and did not interfere in what was happening, not wanting to bring discord and strife among his followers. However, over time, more and more believers opposed 'Abdu'l-Bahá's claim to sole power[1] and the exclusive right to interpret the scriptures, as well as encouraged his idolization by supporters and admirers[1][8]. They even held their meeting outside the walls of Akko, which was attended by the personal secretary of Baha'u'llah Mirza Agha Jan, and conveyed through two younger brothers a request to Muhammad Ali to speak openly against gross violations of the teachings of Baha'u'llah. Having warned supporters about the possible consequences and received the answer that they were ready to be condemned and even die for their faith, in 1896 Gusn-i-Akbar wrote the message "The Essence of Unity", containing evidence of the Unity and Oneness of God based on excerpts from the writings of his father [1]. From the day it was read, Abdu'l-Bahá severed all relations with his brother and excommunicated him from the faith. In the collections published in Egypt "Evidence presented for those who want to take the straight path" (June 1900)[1] and "Authoritative statement concerning what is known about the Cause and its basis" (April 1902)[9] Muhammad Ali's supporters once again refute his brother's claims to Template:Np3 and "Covenant Center" by links to sacred texts. In response, 'Abdu'l-Bahá instructed supporters to write and disseminate as much as possible their own responses, which he personally reviewed. Template:More

  1. ↑ 1.0 1.1 1.2 1.3 1.4 1.5 1.6 1.7 [[#CITEREF|]].
  2. ↑ Cole , Juan R.I. 2005, p. 328.
  3. ↑ Bazilenko, Igor Vladimirovich (1998). "The Baha'i International Community in the 19th - 20th centuries". Retrieved 2019-06-26. {{cite web}}: |archive-url= is malformed: path (help); Unknown parameter |deadlink= ignored (|url-status= suggested) (help)
  4. ↑ 4.0 4.1 Cole, Juan R.I. 2005, p. 329.
  5. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named UUBahai
  6. ↑ Template:Book
  7. ↑ A Lost History… 2014, pp. 214–215, Mohammad Ali Bahai — Autobiography of Mohammed Ali Bahai.
  8. ↑ Speer, Robert E. 1904, pp. 164–168, The Religion of Bab.
  9. ↑ MacEoin, Denis (1997). /books/biblio/schismat ic.groups.html "The Babi and Baha'i Religions: An Annotated Bibliography". Bahai-Library. Archived from the original on 2020-06-27. Retrieved 2020-03-30. {{cite web}}: Check |archive-url= value (help); Unknown parameter |deadlink= ignored (|url-status= suggested) (help)
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