It should be emphasized that the claim for this principle to be innovated and invented is altered like other Baha’i principles because contrary to this claim, the holy Quran announces clearly in several verses that one of phylosophies of the prophets’ prophetic missions and sending down of the heavenly books the religion legitimacy for human beings is removing differences among them.
As one of its samples says:
" كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ وَاللَّهُ يَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ" (بقره/213)
“Mankind were one community, and Allah sent (unto them) Prophets as bearers of good tidings and as warners, and revealed therewith the Scripture with the truth that it might judge between mankind concerning that wherein they differed. And only those unto whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, through hatred one of another. And Allah by His will guided those who believe unto the truth of that concerning which they differed. Allah guideth whom He will unto a straight path.” [Baqareh/213]
Yes, as being obvious in the above-mentioned verse, in the logic of the holy Quran, one of the main philosophies of the prophets’ prophetic mission is removing differences and disputes among people and creating affection and kindness subsequently. Thus, in the Islamic traditions, one of the philosophies of the prophets’ prophetic mission is removing differences among human beings.
Consequently, during history, the Islamic philosophers and sages have considered one of the important aspect of the prophets’ prophetic mission as removing differences, chaos and disputes among human beings; for instance, Avicenna (died 428 A.H.) in Shafa theology, Sohrewardi (died 587 A.H.) in Sheikh Israq’s collection of compilations, Khajeh Nasiruddin Tousi (died 627 A.H.) in Tajridul Aqayed, the great scholar Helli (died 726 A.H.) in Menhajul Yaqin Fi Asulul Din, Mulla Sadra (died 1050 A.H.) in Shawahed al-Robobiyeh, Mulla Hadi Sbzewari (died 1288 A.H.) in Asrarul Hekam.
Anyway, how is it possible for Abdul Baha to attribute the principle of kindness and affection to his father as a main and unprecedented one on the year… and the Baha’is consider it as one of their innovative principles in their advertisements?!
 Refer to Abbas Effendi, the Sermons: The Western Germany: The national assembly of publishing the faith works, 127 Badi’a, Vol. 2, p. 296.
 Avecinna, Shefa theology, Qom: Ayatollah Al-Mara’shi’s school, 1404 A.H. the 10th article, chapter 2, p. 441.
 Sohrewardi, the collection of Sheikh Ishraq’s compilations, Vol. 1, p. 96.
 Khajeh Nasiruddin Tousi, Tajridul Aqayed, Qom: The Islamic propaganda office, 1st edition, 1407 A.H., 4th target, p. 221.
 The great scholar Helli, Manahejul Yaqin Fi Osoul Al-Din, Tehran: Darul Osweh, 1st edition, 1415 A.H., 4th target, p. 406.
 Sadrul Motea’llehin (Mulla Sadra), Al-Shawahed Al-Roboubiyeh Fi Al-Manahejul Solokiyeh, Mashhad: The comprehensive center for publishing, 2nd edition, 1300 S.H., 5th Mashhad, Second Shahed, first Ishraq, p. 359.
 Mulla Hadi Sabzewari, Asrarul Hekam Fi al-Moftateh wa al-Mokhtatem, Qom: The religious press, 1st edition, 1383 S.H 6th chapter, p. 455.