Article ID: 14

Article Date: 2025-04-25

Writer: A group of religious scholars

Baha'i Faith

The Baha’i Faith is a religious sect branched off from Bábism, which emerged in the 13th century AH (19th century CE) by Mirza Hossein-Ali Nouri, known as Baha’u’llah. Mirza Hossein-Alí was a follower of Sayyid Ali Muhammadthe Báb. After the Báb's death, he founded the Baha’i Faith. After Baha’u’llah, leadership passed to his son Abbas Effendi, known as Abdol-Baha, and then to Shoghi Effendi, the maternal grandson of Abdol-Baha. After Shoghi Effendi, disputes arose regarding succession, leading to the emergence of various groups such as the Baha’i s of the Universal House of Justice and the Orthodox Baha’i s. Today, the leadership of the Baha’i community lies with the Universal House of Justice.

Baha’i s believe that Baha’u’llah is a prophet and that the Baha’i Faith is a new religion that has abrogated Islam. Baha’u’llah claimed that the Day of Resurrection of Muslims was fulfilled with the advent of the Báb and ended with his death. Similarly, the resurrection of the Bábís was fulfilled with the appearance of Baha’u’llah and ended with his passing . Baha’i s perform rituals such as prayer, fasting, pilgrimage, and legal duties in ways different from those of Muslims.

The Universal House of Justice is the most important Baha’i institution and the source of authority in all their affairs. It is located on Mount Carmel in Haifa, and its members are elected by national spiritual assemblies, which act as liaisons between the Baha’i community of each country and the House. The house of Ali Muhammadthe Báb in Shiraz, the house of Baha’u’llah in Baghdad, the Garden of Ridván (the site of Baha’u’llah’s claim to manifestation), the Shrine of the Báb on Mount Carmel, and the Shrine of Baha’u’llah in Acre are considered holy sites by Baha’i s. Their religious holidays include Nowruz, and the birth and death anniversaries of the Báb and Baha’u’llah.

The writings of Baha’u’llah, such as the Aghdas(the holiest), Ighan, Hidden Words, and Tablets, along with the works of Abdol-Baha and Shoghi Effendi, and books like Al-Farāʼid and The Treasury of Laws and Ordinances, are considered sacred texts of the Baha’i Faith.
From the perspective of Muslims, the Baha’i Faith is a deviant sect and outside the fold of Islam. Shia jurists consider belief in Baha’i sm to be disbelief, and regard Baha’i s as impure and as warring disbelievers (kāfir muḥārib). More than 400 books and articles have been written in criticism of the Baha’i Faith. Some of these works were written by former Baha’i s who repented and left the religion, such as ʻAbd al-Ḥusayn Āyatī Bāfiqī Yazdī.

The claim of divinity, prophethood, and messiahship by Baha’u’llah contradicts Islamic beliefs and is considered a form of idolatry and self-worship. The contradictions within Baha’i doctrines, significant internal disputes, and mutual excommunication of prominent figures in the sect are among the critiques raised against it. According to critics, the Baha’i Faith is a political movement and sect that has received support from governments such as Russia, Britain, Israel, and the United States.

History

The Baha’i Faith is a religious sect originating from Bábism that emerged in the 13th century AH (19th century CE) by Mirza Hossein-Ali Nouri, known as Baha’u’llah. A treatise published by the order of the Universal House of Justice on the centenary of Mirza Hossein-Ali’s death states that Baha’u’llah’s mission began in August 1852 while he was imprisoned. It is said that the term "Baha’i" was used to refer to the Baha’i Faith between 1865 and 1867. However, Baha’i s prefer the terms “Baha’i Faith,” “Baha’i Religion,” and “Baha’i Cause” to describe themselves.

Background and Formation

After the death of Sayyid Ali Muhammadthe Báb, founder of Bábism, in 1850 CE, the Bábís were exiled to Iraq. There, Mirza Yahya Nouri, known as Sobh-i-Azal(Morning of pre-eternity), assumed leadership over them. However, he lived in seclusion, while his brother, Mirza Hossein-Ali Nouri, effectively managed their affairs. In 1863, the Bábís were exiled again—this time to Istanbul in the Ottoman Empire (present-day Turkey)—due to their immoral behavior. During this period, Mirza Husayn Ali claimed to be a divine manifestation.⁽¹⁾ This claim was the beginning of many disputes among the Babis.
Later, Mirza Hossein-Ali declared the Bábí Faith to be obsolete and officially announced the formation of a new religion called the “Baha’i Faith.” As the conflicts between the Bábís and Baha’i s intensified, the Ottoman government in 1865 exiled Mirza Hossein-Ali to ʻAkká (a city in Palestine), and Mirza Yahya to Cyprus. The Bábís who remained loyal to Sobh-i-Azal and rejected Ḥusayn-ʻAlí’s claim became known as the “Azalís,” while the followers of Ḥusayn-ʻAlí were called “Baha’is.”

Statistics and Current Status

Today, the Baha’i Faith is considered an international organization with its headquarters in Israel and branches in nearly every country, especially in Asia and Africa. According to the Encyclopedia of the Modern Islamic World, the Baha’i Faith has 165 national spiritual assemblies and 20,000 local spiritual assemblies worldwide. Baha’i texts and literature have been translated into 802 languages. There are also seven Mashriqu’l-Adhkárs (Baha’i temples) around the world, with 1,256 other locations acquired for similar purposes.
Baha’i s consider their religion to be the second most widespread faith after Christianity, although their numbers are small compared to the followers of other major religions. While the Baha’i administrative body is aware of the number of its adherents, it has not released any official statistics.
Unofficial sources estimate the Baha’i population to be between five and seven million. According to some reports, the international Baha’i community in 2010 stated the number of Baha’i s exceeded five million. However, these figures are considered exaggerated. For example, the number of Baha’i s in India has been reported as over 2 million, and in Iran as 300,000, which contradicts official statistics of both countries. According to official data, India has approximately 110,000 Baha’i s, and Iran’s Baha’i population is estimated at no more than 100,000.
Today, the largest Baha’i population resides in the United States. In Iran, the highest concentrations of Baha’i s are found in Tehran province, particularly in Karaj, Shahin Shahr, Najafabad, Shiraz, Hamedan, and Tabriz.
In the Baha'i faith, individuals are not considered Baha'is merely upon accepting Baha'i beliefs; rather, they are recognized as Baha'is only after reaching the age of maturity, registering with the Baha'i community, receiving a membership code, and obeying the administrative structure.

Beliefs

Baha'u'llah abrogated Islam and introduced a new religion. Baha'is emphasize the novelty of Baha'u'llah's teachings and present him as a prophet with new and unprecedented messages from God. They claim that humanity reached a level of maturity during Baha'u'llah's time that enabled it to receive new divine teachings. Therefore, God raised Husayn Ali Baha to convey these teachings to humanity. According to Baha'is, God has sent a series of educators and divine messengers throughout history, the most recent of whom is Baha'u'llah. Some of the teachings and beliefs of Baha'is are as follows:

Monotheism

Baha'is assert that Baha'u'llah is not God but rather a servant who attained a position of divine manifestation and is a manifestation of God on Earth. However, researchers and critics of Baha'ism refer to Baha'u'llah's statements, claiming that Baha'is regard him as the God of the worlds. Among the phrases attributed to Baha'u'llah that imply his claims of divinity are:
"There is no God but me, the One imprisoned," "He who created the world for Himself is confined in the most wretched places by tyrants," and "Thus has your Lord commanded when He was imprisoned in the most desolate of cities."⁽²⁾
"There is no God beside me, who is eternal, unique, and ancient... There is no God beside me who is generous and gracious."⁽³⁾
Mirza Husayn Ali Nuri writes about the night of his birth: "On this morning was born He who was neither born nor gives birth."⁽⁴⁾
According to Dr. J. E. Esslemont, an American missionary of the Baha'i Faith, in his book "Baha'ism and the New Age," Baha'u'llah sometimes speaks from a human perspective, recognizing his position as absolute servitude, and at other times discusses his divinity, with no trace of his human personality evident in his expressions. In his view, in the rank of divinity, God speaks to His creation through Baha'u'llah, expresses His love, and announces His laws and commandments.⁽⁵⁾
The belief in Baha'u'llah's divinity is also present in the works of Abdu'l-Baha and Baha'i missionaries. In Baha'i texts, interpreting⁽⁶⁾ the words and phrases is forbidden, and it is instructed to adhere to their apparent and literal meanings.

Prophethood

Mirza Husayn Ali Nuri claimed prophethood in his writings and referred to himself as the Prophet of God.⁽⁷⁾ Abbas Effendi, his son and the second leader of the Baha'is, also placed Ali-Mohammad Bab alongside prophets such as Abraham, Moses , Jesus and Muhammad (peace be upon them), considering Bab as the herald of Baha'u'llah's appearance. In his view, Baha'u'llah ranks among those prophets and is even superior to them.
According to J. E. Esslemont, a Baha'i has respect for all prophets and believes that Baha'u'llah is the bearer of the divine message for the present age. He is the greatest educator and teacher of the world who has come to complete the efforts of the previous prophets. Nevertheless, Mirza Husayn Ali has accepted the finality of the Prophet Muhammad (peace be upon him) in some of his works.⁽⁸⁾
As contemporary Baha'i researcher Alireza Roozbehani states, it remains unclear whether Baha'u'llah is God, a prophet, or neither; as in some statements he is referred to as a prophet, following Abdu'l-Baha, while in others, considering the finality of the Prophet of Islam (peace be upon him), Baha'u'llah is regarded as the Promised One and a divine manifestation, superior to the prophets.

Resurrection

According to Roozbehani, the Baha'i Faith speaks of resurrection vaguely, indicating that there is a world after death. Baha'is interpret what is mentioned in the Quran about the Day of Resurrection and its characteristics as the rise of the Bab and Baha'u'llah. The Bab stated in the Book of "Bayan" that with his coming, the resurrection of the Muslims was established, and as long as he is alive, their resurrection remains. The day he dies, the resurrection will end. From the perspective of Husayn Ali Baha, the resurrection of the Babis was established with his appearance and will end with his death.
According to J. E. Esslemont, Bahaullah and Abdu'l-Baha consider what is mentioned in previous sacred texts about heaven and hell to be allegorical and do not regard their literal meaning as correct. In their view, heaven represents a state of perfection, while hell is a realm of shortcomings. Heaven is the attainment of divine pleasure and communion with friends, whereas hell signifies the absence of such companionship. The joy of heaven is the happiness and delight of the soul, while the pain and suffering of hell stem from the deprivation of such joy and bliss.

The Twelve Teachings

Abbas Effendi, the second leader of the Baha'is, traveled to Europe and America, participating in gatherings, churches, and synagogues to promote the thoughts and works of Baha'u'llah. He introduced principles under twelve headings as the teachings of the Baha'i Faith, which became known as the Twelve Principles and Teachings of Baha'ism. These principles and teachings include:
1. The search for truth;
2. The unity of the human world;
3. Religion must be a cause of affection and love;
4. Religion must align with science and reason;
5. Abandoning prejudices based on gender, religion, nationality, and politics that destroy the foundations of humanity;
6. Adjusting the livelihood of people;
7. The unity of religions;
8. The necessity of public education and training;
9. The unity of language and script;
10. The unity of women and men and equal rights for them;
11. Establishing universal peace and creating an international court;
12. All the world is in need of the inspirations of the Holy Spirit (meaning that humanity does not progress merely through intellectual and material powers; rather, for spiritual and extraordinary happiness, the inspiration and grace of the Holy Spirit are necessary).
Baha'is claim that these teachings are new and that no one has previously brought such teachings to humanity; however, Baha'i scholars see some of these teachings as derived from religions, especially Islam, and some as influenced by Western thought and culture.

Laws in the Baha'i Faith

According to researchers, the laws of Baha'ism are those that have been revealed by Ali-Mohammad Bab in the Book of Bayan; however, there are differences between them. Some of the laws of Baha'ism are as follows:

Prayer:

According to Baha'u'llah in the Book of Aqdas, prayer becomes obligatory from the age of maturity.⁽⁹⁾. There are three prayers in Baha'ism: the small prayer, the medium prayer, and the large prayer. The large prayer is sufficient to be performed once a day, and anyone who performs this prayer is exempt from the other two. The time for the medium prayer is morning, noon, and evening, while the time for the small prayer is at noon. According to Baha'i texts, Baha'u'llah has revealed a nine-unit prayer whose details were written on another sheet; however, according to Abdu'l-Baha, that sheet was stolen, and the manner of this prayer has not been clarified to this day.

According to the Book of Aqdas, congregational prayer is prohibited except for the funeral prayer. The Qibla of Baha'is, as stated by Baha'u'llah, is the place of his residence during his lifetime and, after his death, the Holy Tomb, meaning his grave.

Fasting:

Fasting is obligatory for Baha'is from the age of maturity. The days of fasting for Baha'is begin in the month of Alalá (one of the months in the Baha'i calendar) and end at the celebration of Nowruz. Travelers, the sick, pregnant and nursing women, women during their menstrual cycle, those engaged in hard labor, and individuals over seventy years old are exempt from fasting.

Pilgrimage:

In Baha'ism, pilgrimage is only obligatory for men. The Baha'i pilgrimage is the visit to the house of Ali-Mohammad Bab in Shiraz or the residence of Baha'u'llah in Baghdad.

Punishment:

According to the Book of Aqdas(The holiest), murder, adultery, backbiting, and slander are prohibited. If someone intentionally causes the death of another, they must be executed, and if someone maliciously sets another’s house on fire, they must be burned. According to the Book of Aqdas, the penalty for adultery is a fine equivalent to nine “Methqal”^(note)(approximately 41.5 grams) of gold, which must be paid to the House of Justice⁽¹⁰⁾. In case of repetition, the fine doubles.
In Baha'ism, everything is considered pure, and there is no concept of impurity. According to Baha'u'llah, Baha'is are required to pay nineteen “methqall” when their wealth reaches one hundred “methqall” (461 grams) of gold as a form of financial obligation to God. This ruling is regarded as a means of financing Baha'ism and is modeled after Islam.

Leaders of the Baha'i Faith

Baha'u'llah

Mirza Husayn Ali Nuri (birth: 1233 AH/1818 AD), known as Baha'u'llah, is the founder of the Baha'i Faith, and the name of the Baha'i religion is derived from this title. He learned to read and write from his father, Mirza Abbas Nuri. After the claim of Babism by Sayyid Ali Muhammad Shirazi, he joined the Babí movement and promoted it. In 1863, approximately 13 years after the death of Ali Muhammad Bab, Mirza Husayn Ali claimed to be the Promised One, assuming the title "He whom God shall make manifest," and became known as Baha'i. In 1868, Mirza Husayn Ali Baha and his followers were exiled to Akka, a city in Palestine. He passed away there in 1892 at the age of 75 and was buried in his residence at the Bahjí Garden.

Abdu'l-Baha

Mirza Abbas Nuri, commonly known as Abbas Effendi and Abdu'l-Baha (1260 AH – 1961 AD), was the eldest son of Mirza Husayn Ali Baha and succeeded him in leading the Baha'i Faith. Baha'u'llah named him as his successor in the "Book of the Covenant" (Baha’u’llah’s will) and referred to him as the "Great Branch." Baha'is call him the "Center of the Covenant," but he referred to himself as Abdu'l-Baha. In 1910, Abdu'l-Baha traveled from Palestine to Egypt and then to Europe and America at the invitation of Baha'is. During this three-year journey, he presented teachings that are now known as the "Twelve Principles." Due to his efforts to provide supplies for the British during World War I, he was awarded the title of "Knighthood" by the British government on April 27, 1920. He passed away in 1921, and his tomb is located adjacent to the tomb of the Bab on Mount Carmel in Palestine.

Shoghi Effendi

Shoghi Effendi was the grandson of Abbas Effendi and succeeded him as the leader of the Baha'is. He was the son of Mirza Hadi Afnan and Ziyayeh, the daughter of Abdu'l-Baha. Born on March 1, 1897, in Akka, he spent the first eleven years of his life there. In 1908, Shoghi and his family moved to Haifa and later studied at the American University of Beirut and then at the University of Oxford in England. His contributions included implementing the emigration of Baha'is to various parts of the world, expanding the administrative and organizational structure of the Baha'i Faith, and establishing the International Baha'i Council or "the embryo of the Universal House of Justice." During his leadership, Abdul-Husayn Tafti (Ayati) and Mirza Saleh Eqtesad Maraghei, prominent Baha'i missionaries, returned to Islam. He passed away in London on November 4, 1957, and was buried there.

Leadership of the Baha'i Faith After Shoghi Effendi

After Shoghi Effendi, a dispute arose among Baha'is regarding his succession, leading to a schism within the community. "Ruhiyyih Khanum", Shoghi Effendi's wife, along with a number of Shoghi Effendi's chosen group known as the "Hands of the Cause of God," attracted the majority of Baha'is and established the Universal House of Justice, taking on the leadership of the Baha'i Faith. This group is known as the "Baha'is of the Universal House of Justice" and permanently set aside the position of Guardian.
Conversely, Charles Mason Remey claimed to be the successor of Shoghi Effendi and the Guardian of the Baha'is, creating a faction known as the "Orthodox Baha'is" or "Remeyites." The followers of Remey believe that any organization, whether the Hands of the Cause or the House of Justice, must operate under the supervision of the Guardianship of the Baha'is, and without it, they lack legitimacy.
Therefore, they do not consider the organizations of the Hands of the Cause or the Universal House of Justice to be legitimate. Mason Remey chose Joel Bray Marangella as the third Guardian of the Baha'is and Marangella subsequently appointed Nasratollah Bahremand as the fourth Guardian in 2006.

Divisions

Following the death of Baha'u'llah, several schisms arose within the Baha'i Faith, peaking during Shoghi Effendi's leadership. Some of the notable schisms include:

1. Unitarians:

Baha'is who believe that after Baha'u'llah, his son Mirza Muhammad Ali (Ghasn Akbar) is his true successor.

2. Liberals:

Followers of “Zimmer Herman” who believe that with the death of Baha'u'llah, the period of Baha'i power has ended and that they must wait a thousand years for the Promised One of Baha to appear.

3. Reformists:

Baha'is influenced by the thoughts and ideas of "Ruth White" and Mirza Ahmad Sohrab who consider the Haifa Baha'i community (followers of the Universal House of Justice) to be deviated. The current leader of this faction is Frederick Glishar.

4. Covenant-adhering Baha'is:

Those who recognize Shoghi Effendi as the Guardian from the “Afnan” family⁽¹¹⁾ and Mason Remey as the Guardian from the “Aghsan” family⁽¹²⁾. Joseph Pei served as the second Guardian from the Ghasn family, and Neil Chase is the current leader of this group.

5. Orthodox Baha'is:

This group finds the existence of a living Guardian necessary in every age. Shoghi Effendi, Remey, and Marangella are the Guardians of this category.

6. Followers of the Universal House of Justice (Haifa Baha'is):

This group, which constitutes the majority of Baha'is, believes that after Shoghi Effendi, the position of Guardian is unnecessary and that the authority for administrative structures, decision-making, and issuing laws lies with the Universal House of Justice in Haifa.
Other factions and divisions in Baha'ism include:
- Essence of the Baha'i Faith (followers of Jamshid Ma'ani, who consider themselves the third "He whom God shall make manifest" after the Bab and Baha);
- Baha'i Educational Community (Baha'is who accepted Remey as their deputy and believe that a future Guardian will emerge from the lineage of Baha'u'llah);
- Community of New History (followers of Mirza Ahmad Sohrab, an active member of Baha'ism in America and secretary and translator of Abdu'l-Baha);
- Heart of the Baha'i Faith;
- Followers of the Five Elders;
- Deheshis (followers of Dr. Dehesh Salim Mousa Al-Aushi).

Holy Places in the Baha'i Faith

In the Baha'i Faith, there are places of respect and sanctity, including the following:
- The House of Ali-Muhammad Bab in Shiraz (Bait al-Nuqta);
- The House of Baha'u'llah in Baghdad;
- The Garden of Ridvan (Bagh Najib Pasha) in Baghdad, where Baha'u'llah made his declaration;
- The Sacred Shrine, which is the tomb of the Bab on Mount Carmel in Haifa;
- The tomb of Mirza Husayn Ali Nuri in Akka (the Holy Sepulcher);
- The tomb of Abdu'l-Baha, located beside the tomb of the Bab;
- The tomb of Shoghi Effendi in London;
- The Mashriqu'l-Adhkar (Houses of Worship) of the Baha'is;
- The Haziratu'l-Quds in Tehran;
- The Baha'i cemeteries known as "Golestan-e Javid."
The Mashriqu'l-Adhkar of Ashgabat is considered the first Baha'i House of Worship, constructed in 1902 (1320 AH). The overall design of Baha'i temples or Mashriqu'l-Adhkar is circular, featuring nine pathways, nine gardens, nine pools with fountains, and nine gates surrounding the complex. Significant Baha'i temples include the Mashriqu'l-Adhkar in Chicago, USA; Sydney, Australia; Frankfurt, Germany; and the Lotus Temple in India.

Baha'i Calendar

According to the Baha'i calendar, known as Badí‘ or the Baha'i cycle, each Baha'i year consists of nineteen months, with each month comprising nineteen days. The Baha'i calendar begins in the year 1844 AD / 1260 AH, which is referred to by Baha'is as the year of the Bab's declaration. The first month of the year is called Bahá, which typically begins on March 21 (1 Farvardin). The last month of the Badí‘ year is 'Alá, which starts on March 2 (11 Esfand).

Baha'i Holy Days

Baha'i holy days, during which work and trade are prohibited, include:
1. Nowruz (Baha'i New Year), March 21 (1 Farvardin);
2. First Ridvan (the declaration of Baha'u'llah), April 21 (11 Ordibehesht);
3. Ninth Ridvan, April 30 (10 Ordibehesht);
4. Twelfth Ridvan, May 2 (13 Ordibehesht);
5. The declaration of the Bab, May 23 (3 Khordad);
6. The passing of Baha'u'llah, May 29 (8 Khordad);
7. The passing of the Bab, July 9 (19 Khordad);
8. The birth of the Bab, October 20 (28 Mehr);
9. The birth of Baha'u'llah, November 12 (21 Aban).
The Day of the Covenant (November 26, 5 Azar) and the passing of Abdu'l-Baha (November 28, 7 Azar) are also referred to as "the Days of Covenant;" however, in some sources, these two days are counted among the Baha'i holy days instead of the ninth and twelfth days of Ridvan.
According to Esslemont, Nowruz, Ridvan, the birth of the Bab and Baha'u'llah, and the declaration of the Bab (which coincides with the birth of Abdu'l-Baha) are regarded as the greatest festivals and days of celebration for Baha'is.

Baha'i Scriptures

The writings of the leaders of the Baha'i Faith, especially Mirza Husayn Ali and his son Abbas Effendi, are considered sacred by Baha'is and are recited at their gatherings. Some of the significant works and sacred texts of Baha'ism are as follows:
- Writings of Baha'u'llah: The Book of Aqdas, the Book of Iqan, Seven Valleys, Hidden Words, Ishraqat, Iqtidaarat, Badi‘, and the Tablets of the Kings⁽¹³⁾ are among the works of Mirza Husayn Ali Nuri. According to Abdu'l-Baha, the Book of Aqdas is "the overseer of all books and writings, abrogating all of them and the reference for all laws and commands and prohibitions," and according to Shoghi Effendi, it is the most important work of Baha'u'llah and the "Mother Book" of Baha'ism. This book encompasses the laws and teachings of Baha'ism and was written in Akka. Baha'is consider the Book of Bayan to be an abrogation of the Quran, and the Book of Aqdas is seen as an abrogation of the Book of Bayan.
The complete works and tablets of Baha'u'llah have been published in a six-volume collection titled "The Writings of the Supreme Pen."
- Writings of Abdu'l-Baha: Some of Abdu'l-Baha's works include "The Traveler's Personal Memoir," "Tablet of Civilized Society," "Political Text," "Tablets of Negotiation," "Tablets," "Memoirs of the Loyal," "Holy Addresses," and "Tablets of the Holy Will" (his will).
- Writings of Shoghi Effendi: Some of Shoghi Effendi’s works include "The Dawn of a New Day," "The Administrative Order of the Baha'i Faith" (which includes directives of the Baha'i organization), "The Revelation of Divine Justice," "Tablet of the Century," "Century of the New," "Baha'i Laws," "The Baha'i Cycle" (translation of Nabíl Zarandí’s History into English), and "Studies in the Light." Some of his works are in English, and some are in Persian.
The book "Al-Fara'id," authored by Mirza Abul-Fadl Golpaygani, a Baha'i missionary, "The Treasury of Laws and Ordinances" by Abdul-Hamid Ishraq Khawri, a prominent Baha'i missionary and writer, and "Al-Kawakib Al-Durriya fi Ma'athir Al-Bahaiyya" (on the history of Babism and Baha'ism) by Abdul-Husayn Aytí (a former Baha'i missionary who converted to Islam) are among other sacred Baha'i books. "Al-Fara'id" is considered the most analytical book among Baha'is. "The Treasury of Laws and Ordinances" is a collection of Baha'i laws and regulations, covering a significant portion of Baha'i legal matters.

Views of Shiite Authorities

Shiite religious authorities consider belief in Baha'ism to be infidelity⁽¹⁴⁾ and regard Baha'is as impure, advising against any form of interaction with them. They believe that Baha'is are enemies of religion and faith and are considered combatant infidels⁽¹⁵⁾. Marriage with them is forbidden and invalid, and any actions that strengthen and promote this sect are deemed impermissible.
Ayatollah Boroujerdi(1875 – 1960 AD), a Shiite religious authority, believed that Baha'ism was anti-Shiite and a threat to the independence of Iran. He regarded the danger posed by Baha'ism as serious and was said to have initiated a campaign against it. For this purpose, he sent some scholars, such as Ayatollah Montazeri, Ibrahim Amini, and Ahmad Shahrudi, to other cities. In an incident where tensions arose between some Muslims and Baha'is, Ayatollah Boroujerdi sent Ayatollah Khomeini to meet Mohammed Reza Shah to prevent actions against Muslims. His efforts led to the closure of Haziratul-Quds, the administrative center of Baha'is in Tehran, in 1955, by order of the Shah, although their center resumed operations once the situation calmed down.
Ayatollah Khomeini saw Baha'is as agents of Israel and spies for Israel and the United States.⁽¹⁶⁾ From his perspective, Baha'ism was created to undermine the Shiite faith. According to him, Zionists appeared in Iran under the guise of the Baha'i party and aimed to take control of Iran's independence and economy.
In 2003, the Assembly of Islamic Research at Al-Azhar University in Egypt declared Baha'ism to be an innovation and stated that this sect has no connection to divine religions. Mohammad Sayyid Tantawi, the Sheikh of Al-Azhar, considered Baha'ism to be in complete opposition to Islam and insisted that it should not be recognized as an independent religion. In his view, Baha'ism is an invented religion that emerged in the late 19th century by British colonizers to undermine Islam and sow division among Muslims.

Criticisms of Baha'ism

Hasan Mostafavi, a Shia scholar and jurist from the 15th century AH, in his book "Trial and Examination of Beliefs, Laws, Etiquettes, and History of the Bab and Baha'u'llah," identifies ten fundamental principles of Islam, asserting that each of these is sufficient to demonstrate the invalidity, baselessness, and fabrication of Babism and Baha'ism. According to Allameh Mostafavi, comparing the religion of Islam, the Quran, and Islamic laws and etiquettes with the error-laden literary, rhetorical, and semantic writings of the Book of Bayan and the Book of Aqdas will confirm the permanence and eternal nature of Islam.

Here are some specific criticisms of Baha'ism:

A - Claim of Divinity:

According to Abdu'l-Baha in the Book of Makâtib, Baha'u'llah frequently declared his divinity and lordship, and he authored a book interpreting the concept of "Al-Samed,"⁽¹⁷⁾ asserting throughout the book that "I am God." Mirza Husayn Ali Nuri also made various claims of divinity. This claim has been regarded as contrary to Islamic teachings and is seen as a call to idolatry, superstition, and ignorance (similar to claims made by the pharaohs of ancient Egypt). Additionally, in Baha'ism, contrary to explicit Islamic teachings, Mirza Husayn Ali Nuri is worshipped, and worship of him is considered a duty among Baha'is.

B - Claim of Prophethood:

Since determining the rank of prophethood and the validity of a prophetic claim is difficult, prophets must provide miracles to prove their prophethood. Even though Mirza Husayn Ali claimed the rank of prophethood, he considered it sufficient to provide verses. Thus, he described the content of the Book of Aqdas and other tablets, which are rich in linguistic, semantic, and literary errors, as heavenly verses and essentially miracles. In critiquing the verses of Baha'ism, it has been noted that in this case, any eloquent Arabic speaker could claim prophethood. Additionally, the prophethood of individuals such as "Mirza Yahya Subh-i-Azal," who issued verses similar to those of Baha'u'llah and claimed prophethood, would also be substantiated.

C - Finality of Prophethood:

One of the criticisms against Baha'ism concerns the finality of the Prophet Muhammad (peace be upon him). Muslims believe that any claim incompatible with this belief is rejected and considered invalid, and any sect that does not accept this principle is regarded as outside of Islam. Mirza Husayn Ali referred to himself as "He whom God shall make manifest" and claimed an independent law.

D - Claim of Being the Promised One:

Mirza Husayn Ali Nuri, while presenting his prophethood as self-evident, also referred to himself as the Promised One, dismissing narratives related to the occultation and the awaited Imam as weak and illusory. However, if these narratives are regarded as weak, no basis for the claim of being the Promised One or awaited individual remains. Moreover, according to the narratives and statements of scholars and hadith narrators, the characteristics, signs, name, and lineage of the real Promised One do not correspond with Mirza Husayn Ali. The name "He whom God shall make manifest" and the Promised One of the Bab do not align with Husayn Ali; according to statements made by the Bab in the Book of Bayan, his name is Muhammad, his title is Qa'im, and his place of appearance is Masjid al-Haram; none of these conditions fit Baha'u'llah. Furthermore, according to the statements of Ali-Mohammad Bab, the emergence of "He whom God shall make manifest" is 1511 or 2001 years after the appearance of the Bab.

E - Contradictions:

In a religion and holy book, there should not be any contradictory statements. However, according to Syed Mohammad Baqir Najafi, the author of the book "The Baha'is," the writings of Baha'ism are inconsistent on major doctrinal issues, necessitating the acceptance of some beliefs while rejecting others; it is impossible to accept all of them simultaneously. Hasan Mostafavi also considers the writings and speeches of Mirza Husayn Ali to be full of contradictions and provides some examples. For instance, according to important Baha'i sources, the Quran is unaltered, yet they also believe that the Quran was abrogated by the Book of Bayan due to alleged alterations.

F - Disputes and Conflicts in Baha'ism:

From Hasan Mostafavi's perspective, there has not been as much disagreement, conflict, and excommunication in any religion or denomination as has occurred in Baha'ism. After the death of the Bab, Mirza Baha had disputes with his brother Subh-i-Azal, and they wrote derogatory texts against each other. Following Baha's death, there was intense discord between Ghans-i-Azam (Abdu'l-Baha) and Ghans-i-Akbar (Muhammad Ali). Abdu'l-Baha referred to Mirza Muhammad Ali as the greater violator, while Muhammad Ali considered the followers of Abbas and Shoghi to be polytheists. After Shoghi Effendi, the disputes escalated, leading to multiple schisms within the sect.

G - Baha'ism as a Political Party:

Critics view Baha'ism as a political party that controls and exploits its followers like a political organization, allegedly under the influence of Russia, England, Israel, and the United States. It has been suggested that the support of these governments for Baha'ism is because the dissemination of Baha'i doctrines is a significant means of countering Islamic movements, particularly in the Middle East. According to Alireza Roozbehani, a researcher on Baha'ism, the close ties of Baha'ism with colonial governments are so evident that historians of contemporary Iran regard Baha'ism as a product of Western colonial policies aimed at changing the intellectual and social foundations of Islamic societies. Today, Baha'ism is an international organization headquartered in Israel, with the majority of its followers residing in the United States.
Seyyed Saeed Zahedzadeh, a sociologist and author of the book "Baha'ism in Iran," considers Baha'ism a tool used by colonial powers to undermine religious authority in Iran, noting that wherever the topic of secularism from political or societal institutions arises, Baha'is have played an active role. Cooperation between foreign powers and Baha'is in opposing religion and the clergy was clearly visible during both the Constitutional Revolution and the Pahlavi era. This movement is currently one of the cultural tools utilized by major powers in the world to combat Islamic movements in the Middle East and North Africa.
According to Roozbehani, none of the Islamic governments have recognized Baha'ism.

Footnotes:

1. Manifestation: A term used by Ali Muhammad Bab regarding an individual who will appear after him and abrogate the laws of the Babí faith. (Sadrī, "Baha'ism," p. 736; Lawson, "Baha'i/Baha'ism," p. 730)
2. Najafi, Baha'is, 1383 SH (2004), p. 402.
3. Nuri, The Most Holy Book, pp. 84-87.
4. Roozbehani, Analysis and Critique of Baha'ism, 1389 SH (2010), pp. 94 and 95.
5. Esslemont, Baha'u'llah and the New Era, 1988, pp. 53-55.
6. Interpretation is a term in Quranic sciences meaning the expression of the true intent of the speaker from speech. The ancients equated this term with the interpretation of the Quran, thus deeming all verses of the Quran to have interpretations. However, modern interpreters consider it to mean the contrary of the apparent meaning and introduce specific verses as having interpretations.
7. Nuri, Authorities, pp. 213 and 214; Mousavi-Zadeh, Heralds of Darkness, 1393 SH (2014), p. 86.
8. Najafi, Baha'is, 1383 SH (2004), pp. 418-420.
9. The age of maturity in Baha'ism is fifteen for both boys and girls, with no distinction made between them (Ishraq Khawri, The Treasure of Laws and Ordinances, published by the National Press Institute of America, p. 14).
10. The highest elected body of Baha'is responsible for overseeing their followers worldwide. Its headquarters are located in occupied Palestine at the foot of Mount Carmel, on the heights of the city of Haifa. In contemporary Baha'i discourse and writings, the Universal House of Justice is referred to as the general House of Justice, which is also termed "the Supreme Institution."
11. Guardian from the Afnan: Refers to an individual claimed to be from the Afnan family (related to Baha'u'llah through marriage, not a direct descendant) who has inherited or claimed the position of leadership.
12. Guardian from the Aghsan: Refers to an individual claimed to be from the direct lineage of Baha'u'llah (from the Branches) and is recognized as the subsequent Guardian.
13. The letters of Mirza Husayn Ali to his followers or addressed to kings are known among Baha'is as the Tablets, with their number exceeding 16,000 (Roozbehani, Analysis and Critique of Baha'ism, 1389 SH (2010), p. 81).
14. For example, refer to the religious inquiries of Ayatollah Bahjat, Volume 1, page 110; and the new inquiries of Ayatollah Makarem Shirazi, Volume 2, page 503.
15. In Shiite jurisprudence, a combatant infidels means: an infidel who not only has not believed, but is also at war or actively hostile to Islam and Muslims; that is, an infidel who engages in hostile, warlike, terrorist, or seditionous actions against Islam or the Islamic government.
16. Ayatollah Khomeini 's Sahifeh, vol. 17, pp. 267 and 461.
17. The Arabic word “Al-Samad” is taken from the Holy Quran, Surah Tawhid(Monotheism), verse two, and is one of the exalted attributes of God, meaning "self-sufficient."

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