It wasn’t a political movement. It was an assistance to the needy. Because the Baha’is are serving human beings across the world. Without paying attention to the national, racial, sexual, political and religious attachments, Baha’is are serving human beings and don’t expect any reward. Even, the Excellency Bahaullah says: Nowadays, human being is the one who rises to serve all people living on Earth.”
However, the Baha’is reasoning is against the intelligence and morality. Suppose that a thief has come to rob the possessions of a landlord and he/ she needs help. Should we help him/ her to rob because he/ she is a human being and it is necessary to be kind with human beings[2]?!!!
When two people or countries are fighting our assistance to one side is enmity with other side. Nevertheless, why did Abdul Baha and the Baha’is prefer to help England than Ottoman?! Baha’is were loyal to the Ottoman before. They could help the Ottoman by not providing wheat for the British troops.
Of course, the Baha’is may offer an excuse for helping the British troops such as: At that time, the Ottoman government was our enemy. However, they may forget Baha and Abdul Baha’s words who said: “Love enemy and consider devil as angel. Treat kindly with the cruel person like a loyal one…[3]”
Yes, Abdul Baha, as the so-called divine leader, praised and prayed for the king whose country had occupied and been cruel with other ones:
"االلهم اید الامبراطور الاعظم جرج الخامس عاهل النکلترا بتوفیقاتک الرحمانیه و ادم ظلّها علی هذا الاقلیم الجلیل"
“O’ God, confirm and assist George V the British king with your merciful grace and bestow him a long life.[4]”
Consequently, Abdul Baha and the Baha’is assistance to the aggressive army of Britain was being cruel to the countries violated by England.
You observe that the Excellency Abdul Baha is speaking about friendship with enemies, he means being friend with the governments from which he supports! [5]
[1] For more studies refer to the article: Lady Blomfield’s narration from the role of Abdul Baha in defeating Ottoman
[2] Refer to Abbas Effendi, Makatib, Egypt: Farajullah Zaki-al-Kurdi, 1921, vol.3, p. 312.
[3] Refer to Abbas Effendi, Makatib, Egypt, Farajullah Zakiul Kurdi, 1921 A.D. vol. 3, p. 160
[4] Ibid, vol. 3, p. 347.
[5] Ibid, vol. 3, p. 312.