English (UK)
فارسی 
The main task of the reviewers is to ensure that the author, in stating his or her views, has not contradicted or misrepresented the teachings of Bahá'u'lláh, Abdu'l-Bahá, Shoghi Effendi or the Universal House of Justice. Another very important role which the review committee plays is to see that publications are "timely." This means that manuscripts must not be passed if they contain information which "could give rise to serious problems for the Cause" or which could endanger the lives of Baha’is in repressive nations. Such is the case in Iran and Islamic countries, where specific information could result in persecution or even death for faithful Bahá'ís.81
Although review is considered a necessity within the community, reviewers are to be concerned with the rights of individuals to express themselves freely and to engage in thoughtful dialogue and exchange of ideas. As manuscripts are reviewed, suggestions are made to the author to correct contradictions, misinterpretations, or speculations. After making the suggested changes, the work is passed for publication. In some cases, however, manuscripts may be completely rejected because they have major problems. Reviews may be appealed, but if a writer insists on publishing an article or book which has not been passed, he or she faces the possibility of excommunication or loss of administrative rights.82
Many of the concerns which have been addressed through the review process are very real indeed and it is based upon some practical and constructive principles. However, there is a danger that review can be used to stifle individuals or ideas which are perceived as threatening to traditional institutions. Or, it may be used to suppress works which challenge established assumptions concerning the Faith. It is precisely this negative potential inherent in the process which has been the focus of recent criticism, particularly from the academic community. Scholars within the Faith are faced with the momentous task of carrying on accurate and objective research, which may then be subjected to review by committee members who are not qualified to assess the true value and reliability of their work. And, any attempt to critique, reform, or discontinue literature review, may very well be suppressed through the very process which they seek to change. 83
At least once in recent years, an historical manuscript has been subjected to censorship through review, lending credibility to the criticism of scholars in the field of Babi-Bahá'í history. In 1982, Kalimat Press published My Memories of Bahá'u'lláh,84 a translation of the memoirs of one of Bahá'u'lláh's personal servants. The manuscript was reviewed before publication and it was decided that some of "'the most harmful'" material should be removed from text.85 When the book was finally published, a number of the required changes had not been made, so it was decided that future publications by Kalimat Press would be reviewed by Baha’i authorities at the World Center in Haifa, Israel.86 This incident demonstrated that review not only has the potential, but has in at least one case, been used to paint a more favorable picture of Baha’i history by suppressing "harmful" portions of an historical document.
Conclusion
Professor Browne's observation that "the more the Bahá'í doctrine spreads...the more ...the original Babi movement is obscured and distorted," cannot be taken too literally, but it is quite certain from the foregoing examination that Bahá'í institutions and Bahá'í authors have continued to rewrite and change their history up to the present time.
Non-scientific writers, such as Shoghi Effendi ,Hatcher, and Martin, have distorted the history of the Babi movement by producing pious, inaccurate records which rely heavily upon prejudiced works, while virtually ignoring important researches by both Bahá'í and non-Bahá'í scholars. Through the questionable practice of revising previously published books, the views of deceased authors have been changed and brought into conformity with modern perceptions and dogma. And, through the process of literature review and censor, future publications will be regulated and kept within the boundaries of orthodoxy. There is not sufficient reason to conclude that there is a well orchestrated conspiracy on the part of the Bahá'í Administration, in which these three practices are coordinated to completely overhaul the history of the movement. But, it is safe to conclude that, since the Bahá'í Faith began spreading westward at the turn of the century, there has been a tendency on the part of Bahá'í individuals and institutions to distort or suppress historical data. And, unless Bahá'ís are granted more freedom in expressing their views and more pressure is placed upon the Bahá'í Administration through the research, concern and efforts of those outside the Faith, there is no reason to believe that this ongoing revision and rewriting will cease in the near future.
Appendix
The tables below represent a survey of some of the major changes made in selected books, between their original publication and later editions, which were written by Bahá'í authors during the 20th century. A major change is considered to be a revision which reflects a change in Western Baha’i doctrine, practice, or attitude toward a particular subject since the early 1900's. It should be noted however, that there have been literally hundreds of changes made in the few books examined to date.
Bahá'u'lláh and the New Era by John E. Esslemont
|
Edition and Page Number |
Synopsis |
|
1923 --- 1980 |
|
|
8 / xiv |
Esslemont expressed his gratitude to the Baha’i historian, Avarih, who later left the faith and was declared a Covenant-breaker. This reverence was completely removed. |
|
13 / 14 |
"Miracles" were discussed which were intended to show how civilization has advanced since the nineteenth century. Some of these "miracles" have reversed and worsened since 1923. They have been edited from the text. |
|
22 / 13 |
The apostate Avarih was quoted, but his name has been replaced by "a historian." |
|
28 / 20 |
In the original, Esslemont's remarks seem to indicate that the Bab was merely a forerunner to Baha’u’llah, a view which was quite common at the beginning of this century. Later editions reflect the current notion of the Bab and Baha’u’llah being the "Co-founders of their Faith." |
|
34 / 26 |
Avarih's material was dropped completely. |
|
39 / 33 |
A quote of Avarih is left in the text, but his name was removed. |
|
55-6 / 53- 4 |
Avarih provided a lengthy description of the marriage of Abdu'l-Bahá, which remains in later editions with Avarih's name removed. |
|
67-9 / 67-9 |
This is a very important change. Esslemont spoke of the unique station of Abdu'l-Bahá and stated that "whatever Abdu'l-Bahá says or does is to be accepted as of equal authority with the direct utterance of the Manifestation." Further, he quoted Abdu'l-Bahá to the effect that the Bab was "the 'Promised Christ.'" Two pages have been completely reworked. The institution of the Guardianship was introduced and the views which Esslemont originally expressed are referred to as "naive enthusiasm." |
|
118 / 130 |
Bahá'u'lláh provided that Abdu'l-Bahá would be the sole interpreter of his writings and after him the International House of Justice, but this has been changed to "the authorized interpreter." The institution of the Guardianship was added in the 1937 edition (pg. 160) and it was clearly stated that there would be "successive Guardians." However, this section was changed again in the 1970 revision and refers only to Shoghi Effendi as the Guardian, with no mention of succession. |
|
123-4 / 135-7 |
Esslemont was present when Abdu'l-Bahá specifically advocated a form of constitutional monarchy under the heading "True Civilization." This quotation has been dropped and replaced with two pages of general material which merely says that there will be different types of government under the Lesser Peace and the Most Great Peace. |
|
146 / 165-6 |
Emphasis on the use of Esperanto as the universal language is played down in later editions. |
|
157-8 / 179-9 |
A detailed two page account of Spiritual Assemblies in Persia by Assad'llah Fadil Mazindarani has been replaced by an updated description of functions. |
|
161 / 186 |
Nineteen Day Feast was added. |
|
190 / 218 |
The establishment of the League of Nations and reduction in armaments were cited as "advances in fulfillment" of prophecies of world peace. This statement has been removed. |
|
203-4 / 235-7 |
Esslemont claimed that Bahá'u'lláh's words have a "creative power" and he cited a number of specific advances as proof. He claimed that world temperance was advancing, military dictatorships had fallen and will not be revived, democracy was spreading, Esperanto was gaining worldwide acceptance as a universal language, and the "emancipation of the workers" was "steady and irresistible." This has been rewritten in a more general fashion. |
|
209-10 / 244-7 |
Under the heading of "Social Troubles After the War," Esslemont gave an eyewitness account of some specific predictions by Abdu'l-Bahá, which did not take place. This section has been replaced by nearly three pages of general information summing up Bahá'u'lláh's proclamation. |
|
211-12 / 249-50 |
Abdu'l-Bahá was quoted, asserting that the Kingdom of God would be established in this century along with world peace and a universal language, specifically by 1957. This section has been replaced with material by Abdu'l-Bahá which speaks generally of the effect of the Bahá'í Faith on the world. It has been made to appear as if Esslemont was referring to the progress of the movement at the one hundredth anniversary of Bahá'u'lláh's declaration, or 1963. It is important to note that this change was not made in the major revision in 1937, but in the 1970 revision, after the events predicted did not take place. |
|
215-6 / 253-4 |
Avarih's estimates of the number of Bahá'ís worldwide have been replaced. It is interesting to note that it was the issue of dishonesty in the Bahá'í administration over the numerical success of the movement, which Avarih cited as his reason for leaving the faith. |
|
228-9 / 287 |
Esslemont supplied a bibliography for further study which included books from a variety of authors, including Edward G. Browne. In the 1937 edition it was removed completely, but a new list of references is included at the end of later editions. Although, Browne's material remains in the text, his work is missing from the latest bibliography. |
All Things Made New by John Ferraby
|
Edition and Page Number |
Synopsis |
|
1957 --- 1987 |
|
|
5 / 7 |
Ferraby dedicated his book to "The First Guardian of the Baha’i Faith." In the later edition, Ferraby's dedication is to "The Guardian." This is the first of many changes concerning the perpetuity and indispensable nature of the Guardianship. |
|
27-8 / 27-8 |
Ferraby originally stated that the Guardianship was to be perpetual, but this section has been changed, explaining that another Guardian could not be appointed since none were qualified. All references to the duties of the Guardian were in the present tense, but have been changed to the past tense, indicating that the Guardianship has ceased. |
|
64 / 67 |
Islam was said to be declining in influence and power in the world and that this trend will continue. Because of events in the Middle East during the past two decades, this section has been rewritten, shifting the emphasis to a decline in Islam's spirituality and reputation in the world. |
|
246-7 / 252-3 |
In the original edition, Ferraby quoted the Will of Abdu'l-Bahá and demonstrated that the Cause would continue to have a visible Centre through the institution of successive Guardians. He referred to this as "a Covenant so mighty that mankind has never seen like it." However, this section has been completely rewritten, stating that the Will only provide the "possibility" for a succession of Guardians and that the writings nowhere "promise or guarantee" that the institution would continue. The Universal House of Justice is now presented as the "visible center." |
|
250-5 / 256-61 |
The Will of Abdu'l-Bahá and the Covenant were discussed. References to the Guardian have been replaced or amended with "the Universal House of Justice." |
|
256-62 / 262-72 |
This section has undergone major revision with the addition of hundreds of words. References to the Guardianship have been changed to the past tense or have been replaced with "the Universal House of Justice." |
|
272-4 / 288-90 |
Ferraby extolled the virtues of the Baha’i Administrative Order and cited evidences of its superiority over concepts of authority in Christianity and Islam. Because of the unexpected death of Shoghi Effendi, this information was modified to a great extent, with the notion of the hereditary Guardianship being played down. |
|
279 / 295 |
Baha’i burial customs were discussed and Ferraby's statement that "Cremation is forbidden, because the too sudden disintegration of the body may harm the departed soul" has been replaced with a statement by Abdu'l-Bahá. |
|
308-12 / 326-31 |
A number of books have been dropped from Ferraby's bibliography, including those written by Edward G. Browne. References to Browne's works still appear in the text of later editions, but the notes refer the reader to books by other Baha’i authors who also quote Browne. Two of the Baha’i books referred to also contain material which is critical of Browne, so these revisions were apparently made to divert the reader from the primary sources, which contain material that is at variance with orthodox versions of the history of the movement. |
Christ and Bahaullah by George Townshend
|
Edition and Page Number |
Synopsis |
|
1957 --- 1985 |
|
|
79 / 79 |
Townshend originally referred to Shoghi Effendi as the "first and present Guardian," but this phrase has been dropped. |
|
98-9 / 98-9 |
Townshend discussed the Will and Testament of Abdu'l-Bahá and the provision for a succession of Guardians. The succession principle has been dropped and Shoghi Effendi is no longer spoken of as "the first Guardian." |
|
100-1 / 100-1 |
This section dealt with "the lineage of succeeding Guardians," but it has been changed so it appears that Townshend is writing about "divinely guided institutions" in general. |
Selected Writings of Shoghi Effendi by Shoghi Effendi
|
Edition and Page Number |
Synopsis |
|
1942 --- 1975 |
|
|
3 - 5 / vii |
The original edition began with nearly three pages of excerpts from Abdu'l-Bahá's Will and Testament, in which he commanded his followers to "turn unto Shoghi Effendi...." This has been reduced in the 1975 edition to two paragraphs with statements concerning hereditary succession of the Guardianship and the role of the Guardian as the Head of the Universal House of Justice replaced with ellipses. |
|
10 / 4 |
Two paragraphs have been removed, one of which deals mainly with outdated statistics concerning the growth of the Faith. The other is an assertion by Shoghi Effendi that he was "appointed as First Guardian of the Baha’i Faith and Head of the Universal House of Justice...." |
|
27-8 / 19 |
A paragraph has been removed which described the Administrative Order as "the framework of the Will [of Abdu'l-Bahá] itself, the inviolable stronghold...." |
|
43-5 / 32 |
Two full pages have been removed, which formed an apologetic for the functions, the centrality, and the absolutely essential position of the Guardianship in Baha’u’llah’s World Order. |
Footnotes
79 Review Procedure, unpublished information dated April 24, 1990 from the Research Office at the Baha’i National Center Wilmette, IL: 2.
80 Denis MacEoin, "Old Bone," 194.
81 Review Procedure 2.
82 Review Procedure 2; The Manuscript Ratings System, unpublished information dated April 24, 1990 from the Research Office at the Baha’i National Center, Wilmette, IL: 1; Denis MacEoin, "Old Bone,"195.
83 Denis MacEoin, "Baha’i Fundamentalism" 61 & 62 and "Old Bone," 194-95.
84 Ustad Muhammad Ali Salmani, My Memories of Baha’u’llah, trans. Marzieh Gail (Los Angeles: Kalimat Press, 1982).
85 Letter of the Universal House of Justice to Mr. Juan Ricardo Cole, 2 December 1982, in Baha’i Studies Bulletin 1:4 (March, 1983) 89, cited in Denis MacEoin, "Baha’i Fundamentalism" 62.
86 Letter of the Universal House of Justice to Kalimat Press, 2 December 1982, in Bahá'í Studies Bulletin 1:4 (March, 1983) 89, cited in Denis MacEoin, "Baha’i Fundamentalism" 62.
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