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Bangladesh : Baha'is sowing the seeds of Baha'ism in innocent hearts.
Teaching them Ruhi Books that are designed for Baha'is only

 

http://bahaism.blogspot.com/

On May 14, 1948, the Arab village of al-Nuqayb, where ‘Abdu’l-Bahá had owned land and grown grain, was depopulated in the fighting which broke out after the U.N. General Assembly’s adoption on November 29, 1947 of the Partition Plan for Palestine.

It is true that Bahá’u’lláh lays on every Baha’i the duty to teach His Faith. At the same time, however, we are forbidden to proselytize, so it is important for all believers to understand the difference between teaching and proselytizing. It is a significant difference and, in some countries where teaching a religion is permitted, but proselytizing is forbidden, the distinction is made in the law of the land. Proselytizing implies bringing undue pressure to bear upon someone to change his Faith. It is also usually understood to imply the making of threats or the offering of material benefits as an inducement to conversion. In some countries mission schools or hospitals, for all the good they do, are regarded with suspicion and even aversion by the local authorities because they are considered to be material inducements to conversion and hence instruments of proselytization.

In the book Some Answered Questions, it was recorded that Abdu’l-Baha told a sheer absurdity that has badly damaged the credibility of the Baha’i Faith ever since.

On May 14, 1948, the Arab village of al-Nuqayb, where ‘Abdu’l-Bahá had owned land and grown grain, was depopulated in the fighting which broke out after the U.N. General Assembly's adoption on November 29, 1947 of the Partition Plan for Palestine.

According to Baha'u'llah's own sister Baha'u'llah and his followers committed many murders in Iraq:

"Salutations be upon the Master of the World and the Teacher of the Nations (Muhammad) by whom came to an end Messengership and Prophethood and [salutations] be upon his progeny and companions." (Baha'u'llah, Ishraqat wa chand lauh digar, p. 293) 

Where could Iranian-Americans, African-Americans and whites meet regularly for worship, negotiating each other very different value system in the globalized world of diasporas and New Religious Movements? The answer is, in the Baha’i community of Los Angeles. An analysis of a crisis in that community will tell us a great deal not only about the Baha’i faith but about how an immigrant faith that has attracted many converts deals with the resultant communal tensions. On July 19, 1986, the National Spiritual Assembly of the Baha’is of the United States formally dissolved the Local Spiritual Assembly (LSA) of the Baha’is of Los Angeles, then a community of some 1200 adult believers and among the larger urban Baha’i communities. The national authorities replaced the disbanded local assembly with a six-person administrative committee that was to report directly to the national Baha’i headquarters in Wilmette, Illinois, so that in effect the national body took direct control of the affairs of the Baha’is of Los Angeles. This action was thought by local Baha’is at the time unprecedented.

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