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The General Claims of Bahaism

The conception on which Bahaism bases its claim is false. Truth does not grow old, nor is it possible to change the religion with the growth of the race. A universal religion must present truth in a form that will reach men in every stage of civilization, for the reason that in every period of the world since the dawn of history there have been simultaneously men in every stage of intellectual development.—W. A. Shedd in "Miss. Review of the World."

It (Bahaism) has not enough assurance of personal immortality to satisfy such Western minds as are repelled by the barren and jejune ethical systems of agnostics, positivists, and humanitarians who would give us rules to regulate a life which they have rendered meaningless.—Professor Browne in Phelps' "Life of Abbas Effendi," p. xviii.

The essence of being a Bahai is a boundless devotion to the person of the Manifestation and a profound belief that he is divine and of a different order from all other beings.—Professor Browne, Art. "Bab" in Ency. of Religion and Ethics.

THE claims of Bahaism are many and varied. They cover a wide range. I will first consider its general claims and of these the most significant.

I. First of all, Bahais claim that a new religion is needed. All the great religions, they say, were true in their day; not only Moses, Christ, and Mohammed, but Zoroaster, Confucius, and Buddha were Divine Manifestations, and revealed God's truth. But now the old religions are dead. Abdul Baha18 says: "The Spirit has passed away from the bodies of the old religions. While the forms of their doctrines remain, the Spirit has fled." "The principles of the religion19 of Christ have been forgotten. It is then clear and evident that in the passage of time religions become entirely changed. Therefore they are renewed." "There is to-day20 nothing more than traditions to feed upon.... The world of humanity is in the dark." One chapter in Thornton Chase's "The Bahai Revelation" is headed "The Bahai Revelation is needed." This he argues, stating (1) that Christianity is condemned because after 1900 years it has not been accepted by all people; (2) because it refuses to reject miracles and the blood atonement and will not confine itself to the "principles of Jesus," as the Brahma Samaj; (3) because it tends to separate peoples, holding itself to be the only religion authorized by God; (4) because people are dwelling in bondage and are no longer satisfied. Tares are many and Baha Ullah must come and uproot them.21

"The old order of things is passing away," says Sprague;22 "people are being tossed about with every wind of doctrine." "True religion is forgotten," says Phelps,23 "or has become a hollow name; faith has waned, men are wandering in the dark." This decay, they teach, is inevitable and in accord with divine arrangement. They deny the belief of Christians that Christianity is the permanent religion of humanity; and that of Moslems, that Mohammed was the "seal of the prophets," and hold that Christianity was succeeded by Islam, Islam by Babism, and Babism by Bahaism. Abdul Baha says: "Time changes all things. Transmutation and change are requirements of life. All religions of God are subject to the same law. They are founded in order to blossom out and develop and fulfill their mission. They reach their zenith and then decline and come to an end." "A new cycle must begin, for the world needs a new luminary."

It is not necessary to refute the fundamental fallacy of this first claim, for it is patent that Christianity is alive and growing. Its manifold spiritual activities, its varied and progressive efforts for righteousness and peace among men, for social and moral reforms, its zeal for Missions and their marvellous success, show that Christianity is neither stagnant nor dead. It has a forward triumphant movement. The Church renews its strength from its divine Head; He, alive forevermore, is its Light and its Life.

II. Bahaism claims to be the divine Revelation in this new cycle—a new Dispensation or Covenant. It disclaims being a new religion, affirming rather that it is a renewal of religion or religion renewed. One writes: "The Revelation is not a new religion, but the very essence of God's word as taught by Christ (and Moses and Mohammed), but not perceived by Christians at large" (nor by Jews nor Mohammedans). Baha Ullah24 says: "Of the utterances of the prophets of the past we have taken the essence, and in the garment of brevity clothed it." Abdul Baha says: "The same basis, which was laid by Christ and later on forgotten, has been renewed by Baha Ullah." "All that is true in all religions will stand; by the new Dispensation, new spirit is infused into these teachings."25 Phelps26 says: "The body of doctrine which Bahaism teaches is not put forward in any sense or particular as new, but as a unification and synthesis of all other religions." Of its system of morals the same is true. It is a restatement in unsystematic form of common ethics. It reiterates the second table of the Mosaic Law, and the New Testament principles of brotherly love and unity. Yet in some of his addresses Abdul Baha names certain principles as new in the Bahai faith, such as universal peace, the unity of humanity, arbitration, compulsory education of both sexes, the harmony of science and religion, the evil of prejudice and fanaticism, need of investigating the truth, etc. Not one of these is new; not one owes its position in the world of thought or activity to the Bahai propaganda.

But whether Bahaism claims to be new in its principles or disclaims it, in fact it is a new religion. The disavowals are, no doubt, made for the sake of obtaining easier access to the followers of the old religions, and are only a temporary expediency. In this they are simply following the example of Mohammed, who proclaimed his message to the people of Arabia as the religion of Abraham, and as the same as that of the Law and the Gospels. But it is evident that Bahaism is inconsistent with Christianity, as indeed with Islam. Bahais' claims, if admitted, would lead to the superseding of Christianity. This will appear when I state its doctrines. The present attitude of Bahais in maintaining connection with Christian Churches and at the same time worshipping Baha and propagating Bahaism is one of intellectual stultification or of moral blindness.

In the same way, in Moslem lands, Bahais conform to the externals of Islam. In the case of the latter the cause of this is often moral obliquity or fear; with deceived Christian brethren it is probably ignorance; by the Bahai propagandist it is allowed from astute policy. It is an intellectual impossibility for one to accept the teachings of Baha Ullah and to be his disciple and at the same time to be an intelligent disciple of our Lord Jesus Christ. The one excludes the other. Bahaism is a distinct religion. It is not even a sect of Islam. It abrogates and annuls it. Professor Browne says: "As Christianity is a different religion from Judaism, and as Islam is distinct from Christianity, so Bahaism is a separate religion, distinct from Christianity or Islam." It even superseded and abrogated Babism. The Bab has been relegated to the background, and put into the position of a John the Baptist. His book, the "Bayan," is long ago neglected to such an extent that Professor Browne had difficulty in obtaining a copy in Persia. Remey27 says: "Babism fulfilled its purpose, and when this was accomplished in the appearance of Baha Ullah, it, as such, ceased to exist." Mirza Abul Fazl28 says: Babism "is not the same religion or creed as Bahaism."

A statement of the fundamental doctrines of Bahaism will suffice to show that it is a distinct religion.

(1) The fundamental assertion of Bahaism is that Baha Ullah is the Manifestation or Incarnation of God the Father. Baha Ullah says of himself in his letter to the Pope: "O Pope! This is indeed the Father of whom Isaiah gave you tidings and the Comforter whom Christ promised." Abdul Baha affirms: "The Father, foretold by Christ, has come amongst us." "The Father of Christ is come among you."29 "The manifested God Himself has come."30 He is called the "Lord of Hosts," "the Lord God Almighty," "Creator of whomsoever is in the world," also "the Ruler." Abdul Baha cabled back to America after his voyage: "Thanks to Baha Ullah, we arrived safely at Liverpool."31 Instead of beginning a book, as the Moslems do, "In the name of God," the Bahais begin, "In the Name of our Lord El Baha."

The Persian Bahais accept this teaching. One of them in Tabriz declared to me: "Baha is very God of very God." M. Abdul Karim delivered the doctrine in this form to the disciples in America32 and said: "Upon the Day, when God Almighty, in the form of man known as Baha Ullah declared Himself and said, 'I am God and there is no God but Me,' the old heavens and old earth passed away, all things became new." So it continues to be preached.

Mr. Remey33 says in the Bahai monthly (the capitals are his): "This one is The Father Himself, The Manifested God Himself Bahaullah."

(2) The Revelation of Baha is contained in his Books and Tablets (Epistles). Some of these are the "Ikan," the "Surat ul-Haykal," the "Hidden Words," the "Seven Valleys," and the "Kitab-ul-Akdas." Remey34 pronounces them "The latest and greatest of God's revelations to the world." "They contain knowledge which was sealed and closed up by the prophets of bygone cycles, so that the minds of the wisest of men were unable to comprehend it." Thornton Chase, exceeding the others in his extravagant language, declares that "were all the books of former days lost and forgotten, the whole of true religious teaching could be found in the 'Bahai Revelation.'"

The "Kitab-ul-Akdas," "The Most Holy Book," is called by M. Abul Fazl the "greatest" and "most important." It consists of 146 pages of manuscript, about 10,000 words. It was written at Acca in Persian and Arabic. It has been translated into Russian, and a synopsis of it is given by Professor Browne,35 of Cambridge University, in the Journal of the Royal Asiatic Society, 1892, of which I make use. The "Kitab-ul-Akdas" warns the learned against criticizing it, and in imitation of Mohammed challenges them to produce the like of it. It is similar in its teachings to the "Bayan" of the Bab, though less fantastic and mystical. Its contents are confused and unsystematic. It has laws—ceremonial, moral, civil, criminal—mingled with rhapsodies, exhortations, addresses, and various digressions. After an introduction and some laws, follow addresses to the Emperor of Germany and to the Sultan of Turkey, to the cities of Teheran and Kirman, and to the province of Khorasan. After more laws there is a digression about revelation; then more laws and a digression about the Bab; again sundry laws, followed by a denunciation of Subh-i-Azal, and this by various civil laws, ending with a command to select a universal language.

The book is a medley, and bears internal evidence of the truth of the tradition that it was written piecemeal in answer to various questions from believers. The fragments were jumbled together without order. The learned are reminded by Baha that he never studied the sciences, and there is too abundant evidence in the book itself to confirm the statement. It ranks far below Deuteronomy as a system of laws or a literary composition.

The opening words of the Book of Akdas state the conditions of entrance into the religion of Baha: (1) "Verily the first thing which God hath ordained unto His servants is the knowledge of the Dawning-Place of the Revelation [i. e., of Baha]. Whosoever hath attained thereunto hath attained unto all good; and he who is deprived thereof is indeed of the people of error—even though he bringeth all good actions." (2) "It behoveth every one to follow that whereunto he is commanded. These two things are inseparable." Acceptance of Baha as the Manifestation of God and following Him in obedience are the two conditions of discipleship. (3) A third condition has been added since the death of Baha—namely, adherence to Abdul Baha Abbas as supreme Head, "the centre of the covenant." This assumption of authority by Abbas caused a bitter and angry schism at Acca.

Remey36 says: "He [Baha] has pointed to the one who should be looked upon as authority by all, and has closed the doors to outside interpretation. Therefore obedience and submission must be shown completely to him." Mirza Asad Ullah37 says: "Whosoever turns away from Abdul Baha is one of the companions of the left hand [a goat], and one of the letters of hell-fire." The rejectors of Abdul Baha are termed Nakazeen—"the violators." They are "cut off," are "no longer of the Kingdom." They are "spiritual corpses," from them "goes forth a poisonous infection," "they have a vile odour," says Abdul Baha,38 the preacher of brotherly love and unity. In this way they fulfill their boast of consorting with all men in "harmony and fragrance."

The minority seem to have the best of the argument,39 but Abbas has established himself as Supreme Pontiff. His most honoured agents call him by titles which imply his divinity. American pilgrims worship him as "Christ, the Master."40 Sprague41 declares him to be "the third of the great Trinity of Revelators." M. Abul Karim42 writes: "God appeared in the Bab as the Holy Ghost, in Baha as the Father, in Abbas as His Son." Mrs. Grundy43 says: "Within Abdul Baha is the inexhaustible fountain of knowledge." Remey44 says: "Through Abdul Baha and through him only can believers receive the spiritual power and sustenance necessary for their growth." Among Abbas's titles are the "Greatest Branch of God," the "Mystery of God."45

These are a few of the salient points of the "new revelation."

III. Another claim of Bahaism is that of superiority to former religions.

(a) Its founder is declared to be superior in his personality, in his divine knowledge, in his power of revealing. In what has already been quoted, this is evident. The great cycle which began in Adam is said to have reached its culmination in Baha Ullah. "The Manifestations are ended by the appearance of this, which is the greatest of all Manifestations," which "manifests itself only once in 500,000 years." "He is exalted above all those who are upon earth and in the heaven." Abdul Baha46 says: "Consider the time of Jesus. This is greater than that for as much as it is the calling of the Lord of Hosts." "All the great prophets were perfect mirrors of God—manifestations of the 'Primal Will' of God—and sinless, but in Baha47 in some sense the Divine Essence is manifested." Phelps48 says: "He is greater than his predecessors." "Baha," says Kheiralla,49 "is the Everlasting Father, who spoke in Abraham, Moses, and Jesus Christ, who were His ministers, and at these latter days He came Himself in the flesh to judge the quick and the dead." Abbas said to Mrs. Grundy: "Baha is the consummation of all degrees. He is the Revelation of all truth and light." "Christ is the vine, Baha is the husbandman—the Lord of the vineyard." A poem says of Baha:

By His life-fostering lip live a hundred such as Jesus;

By the Sinai of His aspect sit a thousand such as Moses;

Thou, on the night of ascent, didst entertain the prophet as Thy guest.

Refrain:—

The Temple of God's glory is none other than Baha;

If one seeks God, let him seek Him in Baha.

Thou art the King of the Realm of the everlasting,

Thou art the Manifestation of the essence of the Lord of Glory,

The Creator of Creation.

Such are some of the "great swelling words" with which his followers exalt Baha. Yet when we examine his life we find nothing to justify such extravagance. He was simply a man of like passions as others. It may seem invidious to refer to scandalous stories of Baha's youth in Teheran. But does not truth demand that it be stated that his reputation in Persia is sullied by definite accusations of vice and immorality? I have heard such narratives with statements of the time, place, and associates who were partakers of his guilt. His family in riper years exhibits no higher example than a bigamous household. According to the narrative of Abdul Baha in the "Traveller's Narrative,"50 he planned in duplicity to reach the headship of the Babis; for while purposing all the while to set forth a claim for himself, he put forward his half-brother, Subh-i-Azal, as the successor of the Bab—to protect himself and to insure his own safety during times of danger. He outwardly supported Azal for many years, while secretly planning to supplant him. While acting as Azal's trusted minister, he was drawing the people to himself. We pass over the attempts of these brothers to poison each other. Each accuses51 the other, and, as the Persians say, "God knows" whether both speak the truth. We pass over, at present, the definite accusations against the Bahais of assassinating the Azalis.52 In the notorious case where Azalis were foully murdered53 by Bahais at Acca, and the latter were brought to trial before the Turkish authorities, they were defended and kept in favour by Baha. He had near Subh-i-Azal a spy named Maskin Kalam,54 who by guile and deceit kept away any who wished to visit Azal. He received this disciple to his intimate circle after years of such active deception. Azal, who is called by Bahais "the point of Satan," and is likened to Cain and Judas, has a character gentler, more lovable, and more sincere than Baha as the two are depicted in the writings of Professor Browne; albeit, Baha is abler, more astute, more a leader of men. Professor Browne, in his interviews at Famagusta and at Acca, did obeisance to each of them. His bow to Azal may have been one of respect for his character or disposition; his bow to Baha must rather have been out of regard for his influence and leadership. But after all we need not wonder so much at the delusion of the Bahais in exalting Baha, for we are familiar with Dowie and Zion City, and with Joseph Smith and the Mormons. And we are surely led to expect the appearance of such a deceiver who "as God sitteth in the temple of God, showing himself that he is God." Bahais certainly, in the words of the Apostle,55 "have strong delusion, that they should believe a lie."

(b) The Bahais claim superiority for the books and writings of Baha Ullah.

(1) As to the rapidity of their composition, their style, and their quantity. One of the proofs of the Bab was the rapidity with which he composed verses,56 "with amazing rapidity, without any reflection." Sayid Yahya of Darab, one of his first converts,57 was gained by such a "sign," implying, as was supposed, divine inspiration. He propounded certain questions. The messenger brought the answer, of which he says: "I beheld a marvel a hundred thousandfold beyond what I sought for. Over two thousand verses and illustrations of eloquence and beauty of style revealed and written down during five or six hours." So also in Ispahan, in answer to the Imam-Juma58: "The Bab began to write, and in three hours wrote 1,000 verses. Then the Imam-Juma was convinced that such power was from God, being beyond the capacity of man." In his trial at Tabriz59 the Bab cited as a proof of his divine mission: "I can write in one day 2,000 verses. Who else can do this?"

In like manner the claim was made for Baha Ullah that he could compose with miraculous rapidity. "The maximum speed of Baha's revelation is said to be 1,500 verses in one hour." These were "written without premeditation or reflection,"60 and often dictated to his amanuensis. To Baha is attributed the marvellous feat of composing and writing the "Ikan" in a single night. This book in its English translation consists of 184 printed pages. The translator, Mirza Ali Kuli Khan, Persian Chargé des Affaires at Washington, a zealous Bahai, says in his preface:61 "According to the prevailing opinion of Bahais, the 'Ikan' was written in one night by the supreme pen." He argues (faint-heartedly apparently) for the truth of the statement, and cites Abul Fazl as corroborating the tradition. It is altogether probable that Baha prepared the "Ikan" during his retirement for two years to Kurdistan, in the region of Suleimaniyeh. It is curious to note how the Bahais have outdone Mohammed. He made his verses (ayat = signs), and their eloquence and beauty the signs of his mission. But Babis and Bahais add rapidity of composition as an additional sign or miracle.

The quantity of the writings is also emphasized as proving their divine source and power. It was a matter of boasting that the Bab's writings were from 100,000 to 500,000 verses, and he was executed at twenty-five years of age. Of Baha's Abdul Baha says: "The Books of his Holiness number more than 100; each one sufficient for mankind." Abul Fazl62 writes: "His Holy Tablets exceed in quantity the Heavenly Books and Divine Writings possessed by all the different nations of the earth." The number of these tablets is stated to be over 1,000. By way of contrast, Christ's teachings are said by Abdul Baha to consist of only a dozen pages scattered in the Gospels.

When they speak of the style, the eloquence, the enlightening power of Baha's writings, it is with similar superlative adjectives of high-flown Persian rhetoric.

It is hardly necessary to call attention to the fact that this so-called proof is simply a matter of assertion and opinion. As to rapidity, we could wish Baha had taken more time and made such books as the "Kitab-ul-Akdas" more systematic, for, as we have pointed out, it is sadly lacking in plan. The veriest tyro could improve on it by rewriting.

If quantity were an argument, the product of Baha's pen has been exceeded by many Christian and Moslem divines. Besides, what advantage is it for a religion to be set forth in 100 volumes? Will God be heard for His much speaking any more than man would be? The story of redemption and God's revelation through 4,000 years makes but one goodly volume.