A Critical Examination of Claims and Baha’i Teachings

 Abstract

One of the key criteria for distinguishing a true religion from a false one is the absence of contradiction in the speech and behaviour of those who claim it. The Holy Qur’an also emphasizes that the existence of discrepancy in a book indicates that it is not divine. This article, focusing on this very criterion, examines contradictions in the Baha’i Faith. The Baha’i Faith, which has its roots in Bábism, was founded by individuals such as ʿAlí-Muhammad Bab of Shiraz and Ḥusayn-ʿAlí Núrí (Baha’u’llah). By reviewing the history and works of Bahá’í leaders, numerous contradictions are observed in their slogans, laws, and behaviours that call into question the divine nature of this religion. Among them are contradictory claims regarding independent investigation of truth, conformity of religion with science, unity of humankind, equality of the rights of women and men, universal peace, the unifying nature of religions, abandonment of prejudices, patriotism, illiteracy, and other matters. This writing, by referring to Baha’i sources, shows that such contradictions are evidence of the invalidity of the claims of the Baha’i Faith.

Keywords:

Baha’i Faith, contradiction, Babism, human unity, independent investigation of truth, equality of rights, finality of prophethood, divinity.

 

Preface

The human spirit has four dimensions: beauty (inclination toward beauty), goodness (interest in good deeds), truthfulness (the source of seeking truth), and religious sense (inclination toward spirituality). The dimension of truthfulness drives human beings to seek truth and discover realities. A divine religion is also founded upon truthfulness, and this is the criterion for recognizing a true religion from a false one. The existence of contradiction in the claims of a claimant of prophethood is a sign of his falsehood. The Qur’an states: “If this book had been from other than God, they would have found in it much discrepancy.” (Nisā’, 82) In history, false claimants of prophet hood such as Musaylima the Liar, or in modern times, ʿAlí-Muhammad Bab and Mírzá Ḥusayn-ʿAlí Baha’u’llah, have been exposed through contradictions that appeared from them.

This article, by examining the words and conduct of Baha’i leaders, shows some contradictions so that seekers of truth may become acquainted with the realities that exist in this creed. Reason, as the inner prophet, is the tool for distinguishing truth from falsehood. By looking at the history of the Bahá’í Faith, from Bábism to the leadership of Baha’u’llah, ʿAbdu’l-Bahá and Shoghi Effendi, clear contradictions are seen that negate the divine nature of this religion.

A List of Some Contradictions

Before entering into details, a list of the most well-known contradictions is presented:

1. Contradiction regarding the illiteracy of the Bab and Baha’u’llah
2. Contradiction in claims (such as divinity and annihilation)
3. Contradiction in steadfastness and behavior
4. Contradiction in morality and etiquette, with insults they have directed toward others
5. Contradiction in the obligation of teaching (permitted everywhere except Israel)
6. Contradiction in the unity of humankind and equality of all, while insulting races
7. Contradiction in equality of the rights of women and men and discriminatory laws
8. Contradiction in the finality of the Prophet of Islam (accepting finality and claiming new prophethood)
9. Contradiction regarding the requirements of the time (changing religious law and the eternal permanence of the Bahá’í Faith)
10. Contradiction in patriotism and support of colonial powers
11. Contradiction in love of knowledge and prohibition of reading non-Bahá’í books
12. Contradiction in the martyrdom of all prophets
13. Contradiction in the succession of Azal
14. Contradiction in the purity of objects
15. Contradiction in future leaders
16. Contradiction in the duration of the Bahá’í Faith
17. Contradiction in polygamy
18. Contradiction in the conformity of religion with science and reason
19. Contradiction in freedom of expression
20. Contradiction in the distortion of heavenly books
21. Contradiction in miracles
22. Contradiction regarding the person of the Mahdi (may God hasten his reappearance)
23. Contradiction in the Four Deputies
24. Contradiction in independent investigation of truth

In what follows, we address a number of these contradictions, and judgment rests with enlightened readers as to whether such claims, with contradictions in the words and leaders, can lead to salvation.

1. Contradiction in Independent Investigation of Truth

The Baha’i Faith proclaims the slogan of independent investigation of truth and abandonment of imitation. ʿAbdu’l-Bahá says: “The first foundation of Baha’u’llah is independent investigation of truth… one must cast aside traditions and independently investigate truth.” (Payām-e Malakūt, p. 17)

But the Báb forbade teaching any book other than the Bayán and even decreed the destruction of non-Babí books. (Bayán, Bāb 10, Vaḥed 4) ʿAbdu’l-Bahá calls the period of the Bab the era of beheading and book-burning. (Makātīb, vol. 2, p. 266)

Baha’u’llah also negates investigation and considers unconditional acceptance of his word obligatory. (Badīeʿ, p. 145) He forbids referring  the works of others and hearing the words of opponents. (Adʿiye-ye Maḥbūb, pp. 427-428) He considers the breath of opponents as contagious poison. (Ganjīneh-ye Ḥodūd va Aḥkām, p. 450) He calls non-Baha’is as animals. (Badīeʿ, p. 213) And he says the protestors must be immediately expelled. (Alvāḥ-e Vaṣāyā, pp. 12-13)

This slogan is for attracting non-Baha’is, but after acceptance, investigation is forbidden, and opponents are removed from humanity. ʿAbdu’l-Bahá even considers the acquaintance of Baha’i children with non-Baha’i teachings a cause of disgrace. (Makātīb, vol. 5, p. 170) This fear of investigation indicates weakness of beliefs. Despite all these contradictions, they claim contradiction has no way in divine manifestations. (Badīeʿ, p. 126)

2. Contradiction in Conformity of Religion with Science and Reason

The Baha’i Faith claims religion is compatible with science and reason. ʿAbdu’l-Bahá says: “If religious matters are contrary to reason and science, they are illusion.” (Khitābāt, vol. 2, p. 147) Baha’i missionaries such as Dr. Esslemont and Stanwood Cobb also emphasize this claim . (Baha’u’llah and the New Era, p. 226; Peace for the World, translated by Fanā’īān, p. 156)

But the Bab prohibits ownership of more than 19 books and sets 19 mithqáls (4.5 gr.) of gold as expiation! (Bayán-e ʿArabī, Vāḥide 11, Bāb 7) Baha’u’llah considers earthly sciences worthless. (Iqtedārāt, p. 111) He says if copper remains in the earth for 70 years, it turns into gold. (Īqān, p. 104) ʿAbdu’l-Bahá considers weak reason devoid of the power of comprehension. (Payām-e Malakūt, p. 93 quoting ʿAbdu’l-Bahá).  Those who claim conformity of religion with science and reason show their invalidity through these contradictions, since they themselves consider contradiction evidence of false claimants. (Badīeʿ, p. 126)

3. Contradiction in the Slogan of the Unity of Humankind

The leaders of the Baha’i Faith, on the one hand, proclaim the slogan of human unity. Baha’u’llah says do not see one another as strangers. (Majmūʿeh Alvāḥ-e Mubārakeh, p. 256) And he forbids insulting others. (Khitābāt, vol. 1, p. 153)

But the Bab calls Turkish-speaking people dangerous. (Asrār al-Āthār, vol. 2, p. 154) And Baha’u’llah, elsewhere, considers the people of Syria accursed and its people far from divine teachings. (Asrār al-Āthār, vol. 5, p. 200) He considers his friends pearls and jewels and others pebbles, and one Baha’i superior to one million non-Baha’is. (Mā’ideh-ye Āsmānī, vol. 4, p. 353) He also considers Shiites polytheists and socializing with them forbidden. (Mā’ideh-ye Āsmānī, vol. 4, p. 280) He considers non-Baha’is impure souls and poisonous winds from whom one must keep distance. (Mā’ideh-ye Āsmānī, vol. 8, p. 39)

ʿAbdu’l-Bahá, in a racist statement, calls Africans savage and without intellect. (Makātīb, vol. 1, p. 331) And elsewhere considers black Africans cows in the form of humans. (Khitābāt, vol. 3, p. 48) From such examples that contradict the slogan of unity of humankind, there are many in Baha’i texts.

4. Contradiction in Equality of the Rights of Women and Men

Baha’u’llah, regarding equality of men and women, says the difference between man and woman has been removed. (Mā’ideh-ye Āsmānī, vol. 8, p. 52) And ʿAbdu’l-Bahá considers the happiness of the human world dependent upon complete equality between women and men. (Khitābāt, vol. 2, p. 150)

Elsewhere, Bahá’u’lláh introduces women as a deficiency and a manifestation of weak determination and says if women strive, they are considered men. (Payām-e Malakūt, p. 232) And he considers men foremost and stronger than women. (Golzār-e Taʿālīm-e Baha’i, p. 288) Among the clearest contradictions in this field is restricting membership in the House of Justice to men, where women have no right to participate. (Ganjīneh-ye Ḥodūd va Aḥkām, p. 219) Polygamy up to two wives is also permitted in the Baha’i Faith. (Ganjīneh-ye Ḥodūd va Aḥkām, p. 219) But ʿAbdu’l-Bahá considers it forbidden! (Mulḥaqātī bar Ketāb-e Aqdas, p. 166) Women should not go on pilgrimage. (Ganjīneh-ye Ḥodūd va Aḥkām, p. 67) And in inheritance, the share of women is less than that of men. (Ganjīneh, pp. 117-119) There are numerous other cases of inequality between women and men that show the slogan of equality contradicts discriminatory laws.

5. Contradiction in Teaching Universal Peace and Prohibition of War

One of the slogans of the Baha’i Faith is support  of universal peace and prohibition of war. Baha’u’llah says weapons are forbidden, and even disputing with other nations is not permissible. (Ganjīneh-ye Ḥodūd va Aḥkām, p. 272) ʿAbdu’l-Bahá also considers the slogan of universal peace the masterpiece of Baha’u’llah teachings. (Khitābāt, vol. 3, p. 78)

But Baha’u’llah, in confronting his enemies, unsheathes the sword and says: be like a flame of fire to my enemies and like the Kawthar( pure water ) of everlasting life to my friends. (Adʿiye-ye Ḥaḍrat-e Maḥbūb, Lawḥ-e Aḥmad) ʿAbdu’l-Bahá narrates the story of beating a kebab seller who had only said Babís have appeared; Baha’u’llah ordered him to be beaten. (Khāṭerāt-e Ḥabīb, vol. 1, p. 266) And ʿAbdu’l-Bahá considers war for world conquest praiseworthy and describes it as a foundation for reconciliation. (Baha’u’llah and the New Era, p. 194) And this same ʿAbdu’l-Bahá praises exploitative America and colonial England. (Makātīb, vol. 3, p. 34)

More interesting than all is that ʿAbdu’l-Bahá, after the death of Baha’u’llah, by disobeying his father’s will, instead of his brother, appointed his own grandson Shoghi as his successor, and this caused severe division and expulsion of many individuals. An act contrary to the explicit slogan of universal peace.

6. Contradiction in the Slogan that Religion Creates Unity

In line with the above slogan, ʿAbdu’l-Bahá says religion must be a cause of unity, and if religion becomes a cause of enmity, irreligion is better. (Payām-e Malakūt, p. 34) And regarding Baha’u’llah was a cause of unity and union. (Khitābāt, vol. 2, p. 54)

But Baha’u’llah, although his brother Yaḥyā was the successor of the Bab and he himself was 18 years in his service, when he saw the situation was suitable, claimed succession and removed his brother. This disagreement caused division and two groups, Babís and Baha’is, emerged and created many conflicts and killings. ʿEzziyeh Nūrī, sister of Baha’u’llah, says Baha’u’llah’s violence reminded people of Yazid. (Tanbīh al-Nā’imīn, p. 12) Thus their religion not only did not create unity but caused conflict, war and killing. So by the criterion of ʿAbdu’l-Bahá, both Babism and Baha’ism are false because they caused killing. After Baha’u’llah as well, ʿAbdu’l-Bahá removed his brothers, and Shoghi expelled his family.

7. Contradiction in Abandoning Prejudices

One of the slogans of the Bahá’í Faith is that prejudices destroy the foundation of humanity. ʿAbdu’l-Bahá says we are free from ignorant prejudices. (Makātīb, vol. 3, p. 43) But as seen in section 3, Bahá’u’lláh has intense prejudice toward his followers and considers them pearls and jewels and others worthless pebbles. He even goes so far as to say whoever holds hatred toward me in his heart, Satan entered the bed of his mother. (Ganj-e Shāyegān, p. 79) ʿAbdu’l-Bahá also, in open prejudice, speaks of immediate expulsion of opponents and that no excuse is accepted from them. (Alvāḥ-e Vaṣāyā, pp. 12-13)

These prejudices are in clear contradiction with the slogan of abandoning prejudice.

8. Contradiction in the Matter of Teaching

Baha’is, to increase their followers, adopt the strategy of public and even obligatory propagation. Shoghi Effendi (the third Baha’i leader) considers propagation a compulsory and universal duty and says propagation is not only the responsibility of eloquent missionaries, and in Tablets and Writings it is specified that propagation and spreading the teachings of Baha’ism  is not specific to a certain class like clergy in previous eras, but all friends are responsible for this great matter, and restricting propagation  to a limited number of souls is contrary and opposed to divine texts and teachings. (Dars-e Tablīgh, p. 11)

He considers various methods and secret strategies in propagation permissible:

“In any case one must propagate; but with wisdom; if openly (jahran) not possible, secretly (khafīyan) engage in educating people  and become the cause of spirit and fragrance in the world of humanity; for example, a Baha’i  from the friends should establish friendship and sincerity with a  unaware person  and with utmost kindness associate and gradually awaken that person and make that ignorant one knowledgeable.” (Amr va Khalq, vol. 3, p. 495)

Despite all this obligation in propagation, propagation in occupied Palestine is forbidden and impermissible. Shoghi on one hand says propagation  is a divine duty and cannot be suspended, and on the other hand considers propagation in Israel forbidden. Even travel to Israel without permission of Baha’i administration is forbidden, to the extent that it results in severe punishment of total  expulsion.

This contradiction (obligatory propagation  versus prohibition of it in Israel) exists while Baha’is have the best conditions and facilities in Israel, such that the wife of Shoghi Effendi (Rúḥíyyih Maxwell), in meeting with Ben-Gurion, Prime Minister of Israel, says the Baha’i Faith is linked like rings of a chain with Israel and declares we Baha’is belong here:

“Mrs. Rabbani (Rúḥíyyih Maxwell) without the slightest hesitation and with utmost emphasis states that we belong here (Israel); I prefer that the youngest of religions grow in one of the newest countries of the world and in truth it must be said that our future is linked together like the rings of a chain.” (Majalleh-ye Akhbār-e Amrī, Dey 1340)

(  Continuing with a precise and exact translation, preserving structure and all citations exactly as written) :

9. Contradiction in the Slogan of Economic Adjustment

General livelihood adjustment of public livelihood is also one of the slogans of the Baha’i Faith. Adjustment means division based on justice and equality; that is, the livelihood of all should be fairly provided. ʿAbdu’l-Bahá, regarding equality, says: “….., equality among humankind and complete brotherhood. Justice requires that the rights of the human race be entirely preserved and protected.” (Payām-e Malakūt, p. 30) He also says regarding moderation and reduction of class differences: “It is better that moderation come about, and moderation means that laws and regulations be enacted that prevent excessive and unnecessary wealth of certain individuals and remove the essential needs of the masses.” (Payām-e Malakūt, p. 142)

ʿAbdu’l-Bahá, contrary to what he had said about establishing equality and adjustment of public livelihood, speaks of the impossibility of establishing equality:

“Equality is not possible… because in creation, humans are different. Some are in the highest degree of intellect, some in the middle degree, and some entirely deprived of intellect. Now is it possible that one who is in the highest degree of intellect be equal with one who has no intellect at all?” (Payām-e Malakūt, p. 134)

In such circumstances, how can they speak of adjustment and equality? Those with higher intellects will become wealthier, and those with average intellect or deprived of intellect will become poor and needy. If the wealthy cannot be compelled to help the poor, taxation also will not suffice for adjustment and equality of livelihood. So by what method and strategy do they intend to realize this adjustment of livelihood?

In contrast, Baha’u’llah, with a controversial ruling, deepens the gap between rich and poor, and that is permitting usury. By declaring usury lawful and pure, he has taken a step contrary to adjustment of public livelihood and says from this time we have made usury lawful and this ruling has come from God: “We have ordained usury like other transactions customary among people; that is, profit on money, from the time this clear ruling descended from the heaven of will, is lawful and pure and clean.” (Ganjīneh-ye Ḥodūd va Aḥkām, p. 202)

With permitting usury and special privilege, day by day the poor will become poorer and the rich wealthier, because according to Baha’i teachings, the poor due to lack or deprivation of material means can take usurious loans from the wealthy; therefore he is forced to move in the direction of making the wealthy ever richer and his own destruction, and this is the consequence of the inefficiency of slogans and the ill outcome of Baha’i laws; moreover, they do not present any other solution for adjustment of livelihood.

10. Contradiction in the House of Justice

“House of Justice” is the name of an administrative institution that the Baha’i Faith has proposed for managing affairs, and establishment of the House of Justice and the Great Tribunal (supreme court) is among their twelve slogans. Baha’u’llah, regarding the necessity of establishing the House of Justice and obedience to its leaders, writes: “The affairs of the nation are dependent upon the men of the divine House of Justice… they are inspired by divine unseen inspirations. Obedience to them is obligatory upon all.” (Ishrāqāt, p. 79)

That is, divine spiritual inspirations descend upon them and they possess infallibility and are protected from error, and obedience to them is obligatory upon everyone.

Regarding its composition, Shoghi says this new order, unprecedented in history and among the innovations of Baha’u’llah, consists of two parts: first, the Guardian of the Cause of God who must be from the male descendants of Baha’u’llah and who has leadership of the House of Justice, and second, the nine elected members. The principal pillar is the Guardian of the Cause of God, without whom the House of Justice is incomplete, and he considers separation of these two impossible. (Tawqīʿāt-e Mubārakeh, p. 301) He also says:

“If the Guardianship be severed from the new order of His Holiness Baha’u’llah, the foundation of this order would be shaken… the Guardian is the irremovable head of this exalted body… without this institution (Guardianship) the unity of the Cause of God would be endangered and its foundation shaken… and the guidance necessary for determining the limits and legislative duties of the elected representatives would be removed.” (Dawr-e Bahā’ī, pp. 79-83)

But the reality that occurred was contrary to this proposed plan. Because Shoghi, who was from the descendants of Baha’u’llah, was sterile and had no child who would be Guardian of the Cause of God! The House of Justice that was formed remained without a Guardian; consequently its essential pillar was removed and it remained incomplete and fell from legitimacy.

Considering that they said the Guardian is the irremovable head of this exalted body and separation of the House of Justice from the Guardian of the Cause is impossible, now that the element of the Guardian of the Cause does not exist, the House of Justice has no meaning. After Shoghi Effendi, the House of Justice has no Guardian and is administered without his presence; therefore according to Bahá’í texts, it has no legitimacy, and this contradicts the plan that the leaders themselves determined.

11. Contradiction in the Unity of Language and Script

Teaching unity of language and writing is oner of the twelve slogans of the Baha’i Faith, which they present as an innovation. Baha’u’llah states that everyone must learn one mother tongue and one international language: “Previously We decreed that speaking two languages was ordained and effort must be made until it ends in one; and likewise the scripts of the world, so that the lifetimes of people are not wasted in learning different languages and rendered futile, and the entire earth be seen as one city and one land.” (Payām-e Malakūt, p. 33)

ʿAbdu’l-Bahá also says regarding unity of language: “Every person needs two languages. One private, one public. So that all humanity may know one another’s language and thereby misunderstanding between nations be removed… when they know one another’s language misunderstanding will not remain. All will associate with love and affection; East and West will unite and Collaborate .” (Khitābāt, vol. 2, p. 230)

Apart from whether such a thing is possible or not and whether so much literature and diverse cultures formed in linguistic expression can be unified into one language, we review the contradictory views of Baha’i leaders for realizing this slogan. Baha’u’llah regarding the Persian language in Payām-e Malakūt, p. 111 says the Persian language is good; this language should be international so that all speak in that pleasant and sweet language. Of course, there is this question that if they consider Persian worthy of this position, why did they write their books such as the Kitáb-i-Aqdas in Arabic!

It is interesting to know that ʿAbdu’l-Bahá, contrary to his father’s opinion, invites teaching the Esperanto Language: “Praise be to God that Dr. Zamenhof invented the Esperanto language; its value must be appreciated, for it is possible that this language become universal. Therefore all must promote it so that day by day it becomes widespread and be taught in schools and in all assemblies speak in this language so that all humanity need no more than two languages; one national language, one universal language.” (Baha’u’llah and the New Era, p. 186)

But he himself elsewhere recommends learning Persian: “As much as you can strive to learn the Persian language, for this language will soon be sanctified throughout the world and has a great role in spreading the fragrances of God and exalting the word of God and deriving meanings from the verses of God.” (Payām-e Malakūt, p. 114)

Meanwhile, and in contradiction with the views of Baha’u’llah and ʿAbdu’l-Bahá, the Baha’i missionary Ishrāq Khāvarī also becomes confused and regarding teaching Arabic writes: “The beloved Master has emphasized that the children and youth of the friends must also learn the Arabic language and for benefiting from the Tablets and blessed writings learn the rules of this eloquent language… previously regarding the importance of Arabic and teaching it to children in that region explicit instruction was issued; negligence and laxity are not permitted.” (Ganjīneh-ye Ḥodūd va Aḥkām, p. 206)

But he elsewhere speaks of learning English and German languages: “For a long time the exalted will of the beloved Master has been attached that Baha’i youth in learning the English language in the first rank and acquiring the German language in the latter rank exert utmost effort and seriousness and in these two Western languages, especially English, acquire great proficiency…” (Ganjīneh-ye Ḥodūd va Aḥkām, p. 205)

Amid these contradictions, determine what becomes of unity of language and writing?!

Conclusion

The numerous contradictions in the Baha’i Faith, from slogans to laws and behaviours, indicate its non-divine nature. According to the criterion of the Qur’an and reason, the existence of discrepancy proves invalidity. This article, by referring to the sources of the Baha’is themselves, clarifies the truth so that seekers of truth are not misled.

In this article, a small number of the many behavioural and verbal contradictions of the leaders of the Baha’i Faith, whose list was presented at the beginning of the article, were presented to respected readers. Now anyone can, relying on reason, judge whether such a creed deserves to be followed.