Did the Founders of Bahai Faith practice Oneness?

IMRAN SHAYKH

Bahai scripture is replete with violations of this principle. These violations are sometimes so blatant that one reaches the conclusion that this principle should be referred to as the ‘noneness’ of humanity.

1- Black Africans are All Like Wild Savages and Land Dwelling Animals:
Abdul Baha had quite an interesting view about black Africans. He claimed that wise people believe that:

The inhabitants of a land like Africa are all like wild savages and land-dwelling animals that lack common-sense and knowledge and are all wild. There is not a single wise and civilized person among them.
Abdu’l-Baha, Makatib (Egypt), vol. 1, p. 331

Perhaps some will point out that this statement was not Abdul Baha’s personal opinion, but only a recounting of what the wise think. The words that he uttered after this sentence clearly show that he too believed in these words:

On the other hand, they (meaning the wise) show that in civilized countries all the people have the best manners, fine conduct, assistance, collaboration, and perception; and except for a small minority, possess commonsense. Thus it is shown and clarified that the elevation and degradation of intellect and perception is due to nurturing and education, or its absence. 
Abdu’l-Baha, Makatib (Egypt), vol. 1, p. 331

Abdul Baha recounted the opinion of the so-called ‘wise’ to prove a concept he was explaining. If he did not believe in these words, then why didn’t he refute them? Using them as evidence of his beliefs regarding nurturing and education, without any negation or reprove, shows that he also accepts this opinion of the ‘wise’.

Furthermore, what Abdul Baha is attributing to the wise is a statement that he has made up himself and has no basis. To date no piece of evidence has been put forward to support these words. No wise person has claimed that all Africans are like wild savages and animals without common-sense.

Furthermore, other examples of his beliefs about Africans, leaves no room for doubt that Abdul Baha sees them as animals. He believes that the black Africans that have not been nurtured or educated are cows that God has made look like humans:

The wild tribes have no superiority over animals. For example, what is the difference between African blacks and American blacks? The [black Africans] are cows that God has created with human faces. The [black Americans] are civilized, intelligent, and have culture. In this trip to the black centers, schools, and churches in Washington there were extensive talks with the blacks, and they understood all the points like the intelligent people in Europe. So what difference is there between these two types of blacks other than nurture, with one in utter ignorance and the other in the peak of civilization? 
Abdu’l-Baha, Khatabat (Tehran), vol. 3, p. 48

This is quite regretful; the same people who made claims about the Oneness of Humanity, brotherhood, and equality think like this about their fellow humans, not in the Dark Ages, but in the 20th century!

Even though this type of thinking and rhetoric is by no means justifiable, defenders of Bahaism insist that Abdul Baha used these words as a reminder for proper upbringing and nurturing; and meant that black Africans are cows because they had not been brought up correctly, otherwise if they had the proper upbringing, they too, like black Americans and intelligent Europeans, would become civilized. This reasoning would have been correct if Abdul Baha had used different words to describe black Africans. Unfortunately, Abdul Baha specifically points to their essence of creation and says khalq Allah al-baqar `ala ?urat al-bashar which means \"cows that God has created with human faces.\" In any case, the words used to describe black Africans are in no manner appropriate for someone who claims to be the successor to a divine figure.

In light of these claims, Abdul Baha statements proclaiming that God has made no distinction between people are a clear contradiction:
The God of the world created all [humans] from clay and created everyone from one element, created all from one progeny, created all in one land, and created [all] under the shadow of one sky, has created them with common emotions, and did not put any differences. He created everyone the same and gives all sustenance, nurtures all, protects all, and is kind to all. He has put no differences in any grace or mercy. 
Abd al-Hamid Ishraq Khawari, Payam-i Malakut, p. 42

How is it that Abdul Baha claims that God has \"put no differences in any grace or mercy\" but insists that wild tribes (such as the black Africans) have no superiority over animals? Is there a difference and distinction more obvious than this?

2- Abdul Baha’s Opinion About Turks
In one of his memories Abdul Baha recalls:

When Djemal Pasha . . . reached Acre and asked to see me, I mounted a donkey and headed for his home. As soon as he saw me, he greeted me and sat me next to himself and without hesitation said, \"You are a corrupter of religion and that is why the government of Iran exiled you here . . .\" I thought to myself that he is a Turk and I must give him a ridiculous and silencing answer. 
Asad-Allah Fazil Mazandarani, Asrar al-athar khusui (n.p.: Mu’assisiyi Milli Matbu`at Amri, 124 B.), vol. 3, pp. 42-43

It seems when Abdul Baha was describing the divine principles in this era by saying that \"the divine principles in this luminous era are such that one must not insult anyone,\" he probably meant some divine principles other than the Bahai principles. Compare the following statements from Abdul Baha with the above attitude:

One must never say this [person] is English, that is German, that is French, and this is Italian. Never utter these words for you are all God’s servants and maids. 
Abdu’l-Baha, Khatabat (Egypt), vol. 1, p. 75

When there is oneness of humanity how can we have differences by saying that [person] is German, this is British, this is French, this is Turkish, this one is Roman, and that one is Iranian? 
Abdu’l-Baha, Khatabat (Egypt), vol. 1, p. 160

Even though Abdul Baha orders his followers not say that one is Turk, this one is French, he himself easily says \"I thought to myself he is a Turk and deserves a ridiculous and silencing answer\"!

3- Bahaullah’s Orders and Sayings About Non-Bahais and Those Who Denied Him
Before we start this section we must first define the meaning of a few words that have been used extensively in the quotes:

Monotheist: The Arabic word is muwahhid and is basically used in Bahai scripture to refer to Bahais.

Polytheist: The Arabic word is mushrik and according to the prominent Bahai scholar-Asad-Allah Fazil Mazandarani-in the Bahai literature it is used to refer to those who deny Bahaullah’s station in other words, all the people that have heard about Bahaullah but have not accepted his religion, whether they be hostile or friendly.

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

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

Deniers: The Arabic word is munkirin and as is clear from the words, is used to refer to those who deny the Bahai creed.

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

As He was approaching the dungeon, and old and decrepit woman was seen to emerge from the midst of the crowd, with a stone in her hand, eager to cast it at the face of Bahaullah. Her eyes glowed with a determination and fanaticism of which few women of her age were capable. Her whole frame shook with rage as she stepped forward and raised her hand to hurl her missile at Him. \"By the Siyyidu’sh-Shuhada (Imam Husain (as)), I adjure you,\" she pleaded, as she ran to overtake those into whose hands Bahaullah had been delivered, \"give me a chance to fling my stone in his face!\" \"Suffer not this woman to be disappointed,\" were Bahaullah’s words to His guards, as He saw her hastening behind Him. \"Deny her not what she regards as a meritorious act in the sight of God.\" 
Nabil Zarandi, The Dawn-Breakers: Nabil’s Narrative of the Early Days of the Baha’i Revelation, pp. 607-608

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

According to Abdul Baha, in the Bahai creed, everyone is the same and there is no difference between Bahais and non-Bahais:

Bahaullah expressed the oneness of humankind, whereas in all religious teachings of the past the human world has been represented as divided into two parts: one known as the people of the Book of God, or the pure tree, and the other the people of infidelity and error, or the evil tree. The former were considered as belonging to the faithful, and the others to the hosts of the irreligious and infidel-one part of humanity the recipients of divine mercy, and the other the object of the wrath of their Creator. Bahaullah removed this by proclaiming the oneness of the world of humanity. 
Abdu’l-Baha, The Promulgation of Universal Peace, p. 454

Abdul Baha is clearly announcing that in this creed, people are not divided into two groups: good and bad, Bahai and non-Bahai, faithful and infidel, friend and enemy, recipients of divine mercy and recipients of God’s Wrath! Bahaullah says:

You are all the fruits of one tree and the leaves of one branch. 
Baha’u’llah, Majmu`iy-i alwah-i mubarak-ih, p. 265

Consort with all religions with amity and concord. 
Baha’u’llah, The Kitabi Aqdas (Baha’i World Centre, 1992), p. 72

In this section we will show how Bahaullah and Abdul Baha described non-Bahais and their enemies. The quotes that follow, clearly contradict the stories Bahais preach about their leaders and their claims about the Oneness of Humanity.

a- Non-Bahais Are like Dry Trees That Are Only Worthy of Fire
In the previous quotes it was clearly stated that people are no longer separated into \"pure trees\" and \"evil trees\". The first violation of these words can be seen in Bahaullah’s own words:

Anyone who has a garden will not allow the dry trees to remain in the garden and will definitely cut them and throw them in fire, for dry wood is only worthy of fire. Thus, O inhabitants of my orchard, protect yourselves from the wicked poisonous breath and void breeze which is socializing with the polytheists (deniers of Bahaism) and the unaware (ghafil).
Abd a l-Hamid Ishraq Khawari, Ma’idiy-i asimani (Tehran: Mu’assisiyi Milli Matbu`at Amri, 129 B.), vol. 8, p. 39

Basically, people are once again divided into two distinct groups of trees. Bahais are referred to as trees that are \"inhabitants of his orchard\" and those that have not accepted Bahaism have been referred to as \"dry trees\" that are worthy of fire who Bahais must protect themselves from.

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

b- No Socializing Allowed with Non-Bahais
Bahais claim that they are only prohibited from socializing with covenant-breakers. This is not true. Bahaullah gives orders to not socialize with those who deny him, those who turn away for him, and even the unaware. We will repeat the previous quote:

Thus, O inhabitants of my orchard, protect yourselves from the wicked poisonous breath and void breeze which is socializing with the polytheists (deniers of Bahaism) and the unaware (ghafil). 
Abd al-Hamid Ishraq Khawari, Ma’idiy-i asimani, vol. 8, p. 39

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

We must . . . warn the unaware, show compassion to the enemies, and love the foes. 
Abdu’l-Baha, Makatib (Egypt), vol. 1, p. 288

As usual, Abdul Baha is contradicting the orders of his father. Bahaullah emphasizes elsewhere:

Do not socialize with those who deny God (This sentence is referring to those who deny Baha’u’llah, because he had on many occasions referred to himself as God.) and his signs and keep away from their kind. 
Abd al-Hamid Ishraq Khawari, Ma’idiy-i asimani, vol. 8, p. 39

It is incumbent on ever soul to keep away from the wicked breath of the polytheists (deniers of Bahaism). 
Abd al-Hamid Ishraq Khawari, Ma’idiy-i asimani, vol. 8, p. 39

Know that God has forbidden his friends from meeting with the polytheists (deniers of Bahaism) and hypocrites. 
Abd al-Hamid Ishraq Khawari, Ma’idiy-i asimani, vol. 4, p. 280

It is not permitted to interact, speak, or meet with those individuals that have turned away and made their objections apparent. This is an order revealed from the heavens of an Ancient Commander. 
Abd al-Hamid Ishraq Khawari, Ma’idiy-i asimani, vol. 8, p. 74

If these orders from Bahaullah are divine decrees that must be obeyed, then why does Abdul Baha insists on the opposite during his missionary preaches:

All humanity are the creation of one God and all the sheep (meaning the humans) are under the shadow of one shepherd and one shepherd administers all. Thus, the divine sheep must interact with each other with utter affection. If one wanders away, they should return him and accompany him. 
Abd al-Hamid Ishraq Khawari, Payam-i malakut, p. 44 (citing `Abdu’l-Baha’)

Had Abdul Baha forgotten that his father had banned speaking with non-Bahais, deniers, and those that had turned away from Bahaism when he was saying these words? The inconsistencies in the beliefs of this father and son are numerous. Here are a few more quotes from Bahaullah:

Run away from he who you do not find my love in his heart, keep away from him, and keep a great distance between you. 
Baha’u’llah, Athar-i Qalam-i A`la, vol. 2, p. 345 (surat al-ahzab)

Cleanse your eyes from [seeing] the deniers and the polytheists (deniers of Bahaism) and turn away from them. 
Baha’u’llah, Athar-i Qalam-i A`la, vol. 2, no. 81, p. 477

Break all ties with the polytheists (deniers of Bahaism). 
Baha’u’llah, Majmu`iy-i alwah-i mubarak-ih, p. 90

O SON OF DUST! Beware! Walk not with the ungodly and seek not fellowship with him, for such companionship turneth the radiance of the heart into infernal fire. 
Baha’u’llah, The Hidden Words of Baha’u’llah, p. 42, no. 57

In all affairs, we must avoid those that have turned away and must not become fond of them or sit and converse with them-even for a moment-for by God the [effect of] evil individuals on pure individuals is like fire on dry wood and heat on cold snow. 
Abd al-Hamid Ishraq Khawari, Ma’idiy-i asimani, vol. 8, p. 39

These quotes clearly contradict the essence of the Bahai creed that is being propagated today by the Universal House of Justice. Most, if not all, Bahais do not even know that these statements from Bahaullah exist.

c- Non-Bahais Are Not Humans or Lack the Traits of Being Considered as Humans
According to Bahaullah, non-Bahais are not humans and the consequence of mentioning them as ‘human’ is exclusion from all of God’s Graces: From this day, any individual that mentions as human a single person from those who deny me-whether that [denier] has a high or low stature - they will be excluded from all of (God’s) Merciful Graces, let alone trying to prove [those deniers] have dignity or stature. 
Baha’u’llah, Badi`, p. 140

d- Non-Bahais Are Animals
After calling non-Bahais evil non-humans who have no dignity, he goes on to calling them animals that neither deserve the name nor the description of humanness:

Today, according to the decree of the Point of Bayan (meaning the Bab), those individuals who turn away from this Novel Affair (meaning Bahaism) are deprived of the garb of being called and described [as humans?] and are assembled and mentioned as animals in the presence of God. 
Baha’u’llah, Badi`, p. 213

Bahaullah says non-Bahais are animals in the presence of God. Are they at least humans in this world? Of course not. In yet another contradicting stance he says:

Know that none of the servants who have had any sense, have never held the belief that those who face towards [Bahaism] (muqbil) and those who turn away from it (mu`riz); or monotheists (meaning Bahais) and polytheists (deniers of Bahaism), have the same status and rank. What you have heard [contrary to this] or have seen in the previous books, was meant in the presence of God. 
Baha’u’llah, Majmu`iy-i alwa?-i mubarak-ih, p. 154

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

Do not see the polytheists (deniers of Bahaism) but as earthworms and their sounds but the buzzing of flies. 
Baha’u’llah, Athar-i Qalam-i A`la, vol. 1, no. 20, p. 183

O group of polytheists (deniers of Bahaism), if you take pride in your name remaining amongst the animals or being mentioned amongst the livestock, then take pride in that for you are worthy of it. 
Baha’u’llah, Athar-i Qalam-i A`la, vol. 2, no. 81, p. 452

Oh you donkeys! Whatever God says is the truth and will not become void by the words of the polytheists (deniers of Bahaism). 
Baha’u’llah, Badi`, p. 174

Encompassed as I am at this time by the dogs of the earth and the beasts of every land, concealed as I remain in the hidden habitation of Mine inner Being. 
Baha’u’llah, Gems of Divine Mysteries, p. 4

When the one who turned away from God halted (in accepting me) and fell off the path, in that moment his body left the garb of humanness and appeared and became visible in the skin of animals. Sanctified is He who changes the beings how he likes. 
Baha’u’llah, Badi`, p. 110

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

In all religious teachings of the past the human world has been represented as divided into two parts: one known as the people of the Book of God, or the pure tree, and the other the people of infidelity and error, or the evil tree. The former were considered as belonging to the faithful, and the others to the hosts of the irreligious and infidel-one part of humanity the recipients of divine mercy, and the other the object of the wrath of their Creator. Bahaullah removed this by proclaiming the oneness of the world of humanity, and this principle is specialized in His teachings, for He has submerged all mankind in the sea of divine generosity. 
Abdu’l-Baha, The Promulgation of Universal Peace, p. 454

e- Bahaullah Wishes Death on Non-Bahais
Bahaullah wishes death on those who deny him:

Die with anger, Oh he who denies this grace. 
Baha’u’llah, Badi`, p. 213

Die with anger O you denying polytheist (denier of Bahaism). 
Baha’u’llah, Athar-i Qalam-i A`la, vol. 1, no. 64, p. 276

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

He should not wish for others that which he doth not wish for himself. 
Baha’u’llah, Gleanings from the Writings of Baha’u’llah, p. 266

f- Bahais are Precious Jewels and Non-Bahais are Worthless Pebbles
Bahaullah says:

My friends are the pearls of [this] order and all others are earthly pebbles . . . a single one of these (Bahais) is more precious than a million others (non-Bahais). 
Abd al-Hamid Ishraq Khawari, Ma’idiy-i asimani, vol. 4, p. 353

In contrast, Abdul Baha still insists that other people’s religion is none of our business:

Why should we say this [person] is a follower of Moses and that [person] a follower of Jesus, this [person] is a follower of Mohammad, and that [person] is a follower of Buddha? This is none of our business. God has created everyone and it is our duty to be kind to all. Belief related issues are God’s business and he will give rewards and punishments on the Day of Judgment. God has not made us in charge of them. 
Abdu’l-Baha, Khatabat (Tehran), vol. 2, pp. 284-285

g- Non-Bahais Must Be Tormented
Without specifying the form and method of torment, whether it be physical or spiritual, Bahaullah says:

And you, oh friends of God, be clouds of grace for those who believe in God and his signs, and be certain torment for those who do not believe in God and are polytheists (deniers of Bahaism). 
Baha’u’llah, Majmu`iy-i alwah-i mubarak-ih, p. 216

Be like a flame of fire to my enemies and a river of eternal life to my friends. 
Baha’u’llah, Ad`iyyih-i Hazrat-i mahbub (Egypt: Published by Faraj-Allah Dhaki al-Kurdi, 1339 AH), p. 184

God has made him (Bahaullah) a light for the monotheists (Bahais) and a fire for the polytheists (non-Bahais). 
Baha’u’llah, Athar-i Qalam-i A`la, vol. 2, no. 74, p. 372

This is while Abdul Baha believes that one should be kind to all creatures:

God the Exalted has put the crown of grace and beneficence on man’s head so that he shows kindness and affection to all things that possess a soul and to make apparent the greatness of the world of humanity. 
Abdu’l-Baha, Makatib (Tehran), vol. 8, p. 227

How can so many contradictions be justified?

Apparently, there is a much harsher treatment awaiting non-Bahais when the Bahai kingdom materializes. This is what Bahaullah says:

God will soon take out from the sleeves of power the hands of strength and dominance and will make the Servant (Bahaullah) victorious and will cleanse the earth from the filth of every rejected polytheist (deniers of Bahaism). And they will stand by the cause and will conquer the lands using my mighty eternal name and will enter the lands and they will be feared by all the servants. 
Baha’u’llah, Athar-i Qalam-i A`la, vol. 2, no. 90, p. 587

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

h- Non-Bahais Are Bastards That Will Go to Hell
The polytheists (deniers of Bahaism) will have no residence but the hellfire. 
Baha’u’llah, Athar-i Qalam-i A`la, vol. 1, no. 97, p. 339

Whoever denies this Apparent Exalted Luminous Grace (meaning Bahaism), it is worthy that he asks his state from his mother and he will soon be returned to the bottom of hell. 
Abd al-Hamid Ishraq Khawari, Ma’idiy-i asimani, vol. 4, p. 355 and `Abd al-Hamid Ishraq Khawari, Ganj-i shaygan (n.p.: Mu’assisiyi Milli Ma?bu`at Amri, 124 B.), p. 78

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

Whoever has the enmity of this servant (meaning Bahaullah) in his heart, certainly Satan has entered his mother’s bed. 
Abd al-Hamid Ishraq Khawari, Ganj-i shaygan, p. 79

This is another clear reference that his enemies are bastards for he is quoted in Amr wa khalq saying that adultery/fornication (by which bastards are created) is the deed of Satan. 
Asad-Allah Fazil Mazandarani, Amr wa khalq, 3rd ed. (Langenhain [Germany]: Lajniyi Milli Nashr Athar Amri Bi Zabanhayi Farsi wa `Arabi, 142 B.[1986]), vol. 3, p. 513

If according to Bahaullah those who deny him or are his enemies are bastards then: 
1. His brother, Mirza Ya?ya ?ub? Azal, who denied him, was a bastard. 
2. His sister, `Izziye Khanum (Khanum Buzurg), who also denied him, was a bastard. 
3. The wives of Bahaullah’s father were cheating on him. 
4. All Jews, Christians, Muslims, and all other people that deny him are bastards.

i- Non-Bahais Are the Manifestation of Satan and Hell
Abdul Baha quotes these words from his father regarding non-Bahais and the enemies of the Bahai creed:

He asked, \"Where are Heaven and Hell\"? Say, the former is meeting me and the latter is yourself, O you doubting polytheist. 
Baha’u’llah, Athar-i Qalam-i A`la, vol. 1, no. 40, p. 228

In another Tablet, He says: \"O Kazim, close thine eye to the people of the world; drink the water of knowledge from the heavenly cup bearers, and listen not to the nonsensical utterances of the manifestations of Satan, because the manifestations of Satan are occupying today the observation posts of the glorious path of God, and preventing the people by every means of deception and ruse. Before long you will witness the turning away of the people of Bayan from the Manifestation of the Merciful.\" 
Abdu’l-Baha, Baha’i World Faith-Selected Writings of Baha’u’llah and `Abdu’l-Baha (`Abdu’l-Baha’s Section Only), p. 431

In another Tablet, He says: \"Endeavor to your utmost to protect yourselves, because Satan appears in different robes and appeals to everyone according to each person’s own way, until he becomes like unto him-then he will leave him alone.\" 
Abdu’l-Baha, Baha’i World Faith-Selected Writings of Baha’u’llah and `Abdu’l-Baha (`Abdu’l-Baha’s Section Only), p. 431

In another Tablet, He says: \"O Mahdi! Be informed by these utterances and shun the manifestations of the people of hell, the rising place of Nimrods, the rising place of Pharees [Pharos], the fountain of Tagut, and the soothsayers.\" 
Abdu’l-Baha, Baha’i World Faith-Selected Writings of Baha’u’llah and `Abdu’l-Baha (`Abdu’l-Baha’s Section Only), p. 431

Again He says: \"Say, O my friend and my pure ones! Listen to the Voice of this Beloved Prisoner in this Great Prison. If you detect in any man the least perceptible breath of violation, shun him and keep away from him.\" Then He says: \"Verily, they are manifestations of Satan.\" 
Abdu’l-Baha, Baha’i World Faith—Selected Writings of Baha’u’llah and `Abdu’l-Baha (`Abdu’l-Baha’s Section Only), p. 431

j- Non-Bahais Have No Knowledge or Reason
As we mentioned in the previous chapter, those that do not accept Bahaism are regarded by Bahaullah as ignorant beings who lack reason.

We will conclude this section with another contradicting and dramatic sermon by Abdul Baha:

Self-centeredness and egotism are the cause of all conflicts. There is no corrupter in this world more destructive than egotism, which is when a person does not desire others but desires himself . . . we must not desire ourselves and must regard others as better than ourselves, even those who are not believers . . . we must prefer all people over ourselves and regard them as higher and more honored and more complete [than ourselves]. As soon as we see ourselves superior to others, we will have gotten distant from the path of salvation and prosperity . . . God forbid that egotism grows in one of our minds, God forbid, God forbid, God forbid. When we look at ourselves we must see that there is no one more abject, humble, and lower than us and whenever we look upon someone else we must see that there is no one more complete, dear, and wiser than them . . . We must see them as noble and see ourselves as lowly and see any shortcoming we see in a person as our own shortcoming; for if we were not defective we would not see that shortcoming. A person must always see himself as defective and others as complete. 
Abd al-?amid Ishraq Khawari, Ganjiniy-i Hudud wa ahkam, chap. 49, p. 325-327

By reading these words and comparing them with what we quoted, one should not be blamed if he reaches the conclusion that Abdul Baha probably believed in another religion altogether.

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