آنچه در ادامه می خوانید
Antology is based on three principles: monotheism, resurrection and prophethood (guidance). For this reason, the universe is the creature of the Almighty God and God possesses features such as being creator and divinity. The owner of universe is the Almighty God and He is allowed to legislate for the world. Consequently, all human being are His slaves and must step on His path of worship and obedience. Temperament shares among all slaves and they are the same in origin and resurrection.
Divinity
However, these principles are interpreted and rejected by the leaders’ wills in Bahaism. Bahaism leaders are claiming for divinity and in fact they have caused themselves to reach divinity position. The followings are their claims for divinity:
- Ali Muhammad Bab‘s remarks in various books concerning his divinity: He had started from being the gate for Imam of the Time (P.H.) and eventually be claimed for divinity. He writes in the book Bayan which has been introduced by him as the abrogating the holy Quran:[1]
“ان البيان ميزان من عندالله الى يوم من يظهره الله من اتبعه نور و من ينحرف عنه النار”[۲]
He writes in a letter to Sobhi Azal:
“هذا كتاب من الله الحي القيوم الى الله الحي القيوم قل كل من الله يبدون قل كل الى الله يعودون”[۳]
- Various claims of Mirza Hussein Ali Nouri concerning divinity:
“ اسمع ما يوحى من شطر البلاء على بقعة المحنة والابتلاء من سدرة القضاء انه لا اله الا انا المسجون الفرید”[۴]
Also,
“کذلک امر ربك اذ كان مسجوناً في أخرب البلاد”[۵]
And:
“ ينادي المنادي بين الارض والسماء السجن لله المقتدر العزيز الفرید”[۶]
Bahaullah was asked: “You consider yourself as God. Why do you sometimes say: O’ God and in some of your writings you ask Him for help:
” یدعو ظاهری باطنی و باطنی ظاهری لیست فى الملك سواى ولكن الناس في غفلة مبين”[۷]
It is said in Mirza Hussein Ali Nouri’s birthday tablet:
” فيا حبذا من فجر الذي فيه استوى جمال القدم على عرش اسمه الاعظم العظيم و فيه ولد من لم يلد و لم یولد”[۸]
In prayer phrases of Mirza Hussein Ali Baha it is said:
“و أخبرتهم بلسان مظهر نفسك و مطلع أحديتك أنه ينطق في كل شيء بأننى أنا الله لا اله إلا أنا أن يا خلقی ایای فانظرون و جعلت هذه الكلمة ذكرى بين عبادك و آية عزی فی مملکتک”[۹]
Mirza Hussein Ali Nouri claims: He is the very god whom the old testament has called as Jehovah “and the Bible has called him as “the spirit of right” and the holy Quran has called him as the great news”:
“ تالله قد ظهر ما هو المسطور في كتب الله رب العالمين أنه لهو الذى سمى في التورات بيهوه وفي الانجيل بروح الحق و في الفرقان بالنباء العظيم
Writing letters for kings, he repeats his claim for divinity:
“ با ملک الرئوس اسمع نداء الله الملك القدوس”
And
“ يا ايتها الملكة في لندن اسمعي نداء رينگ مالک البرية من السدرة الالهية انه لا اله الا انا العزيز الحكيم”
These are examples of claiming for being the god of the Baha’is which are existent in the cult works abundantly and can’t be denied. This colonial cult has made a religion to pave the path for Colonialism because it has considered religion as the most important barrier against their lords.
For this reason, the Bahaism leaders have obliged the Baha’is to teach and confess that Mirza Hussein Ali Nouri is God. The divinity claiming has been observed in the works of Abbas Effendi, the offspring and successor of Mirza Hussein Ali Nouri and other Bahaism heads and proselytizers which are as follows:
Abbas Effendi writes: “Don’t be disappointed; don’t be hopeless. This is hope day… . The fame of his divinity has surrounded the south and the north…[۱۰] In Baha’i proselytizers works, the divinity of Mirza Hussein Ali has been stated. Mirza Heydar Ali Isfahani writes:
“Mirza Heydar Ali and the Baha’is are temporary while the Excellency Bahaullah is heavenly out of whose horizons, the suns of prophets and messengers have been emerged. He is the sender of messengers and is the one who sends the books and the lord of lords and is the king of source and goal. There is a box of his writings, books, tablets and verses and they are published…[۱۱]
When the god of Bahaism is Mirza Hussein Ali Nouri, their Kiblah is his grave. He himself says:
“Our Kiblah is the Blessed Garden of Mirza Hussein Ali’s grave in Acre city. We must stand in front of the Blessed Garden and pay attention to him heartily.”[۱۲]
In a letter dated Jan. 31, 1949 A.D., Shoghi Effendi has written:
“Everybody must recite the daily prayer individually. During prayer, if you need somebody to be embodied, imagine the Excellency Abdul Baha, because you can caress with the Blessed Beauty (Mirza Hussein Ali Nouri) via the Excellency Abdul Baha.”[۱۳]
Notes:
- Their main aim is campaigning against the prophets’ teachings and monotheism for which they have called everybody, but they have preached a kind of atheism and questioned this principle claiming for divinity and inviting people towards themselves.
- the god introduced by them needs the slaves and moans in the sight of the time king. He is imprisoned and supported by the colonial governments. He becomes free helped by them. He is excommunicated by the scholars. He is exiled and exited from the hometown. Additionally, he dies menially eventually. The holy Quran has described the conditions of such people in chapter Al-Jathiya:
«أفرأيت من اتخذ إلهه هواه وأصله الله على علمٍ وَ خَتَمَ عَلَى سَبْعِهِ وَ قَلْبِهِ وَ جَعَلَ عَلَى بصره غشاوة فَمَنْ يَهْدِيهِ مِن بَعْدِ الله أفلا تذكرون»
Have you seen him who has taken his desire to be his god and whom Allah has led astray knowingly, set a seal upon his hearing and heart, and put a blindfold on his sight? So who will guide him after Allah [has consigned him to error]? Will you not then take admonition? (Al-Jathiya/23).
Finality:
The Baha’i leaders consider themselves Moses, Jesus, Ibrahim and Noah (peace be upon them) and eventually they excommunicate Islam and reject the finality of prophethood.
prophethood is one of the principles of the religion of Islam which is ended in the holy prophet (P.H.) according to the holy Quran:
«مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا»
Muhammad is not the father of any man among you, but he is the Apostle of Allah and the Seal of the Prophets, and Allah has knowledge of all things. (Al-Ahzab/40).
However, the note is that the claimants of prophethood have confessed the finality of the holy prophet (P.H.). For example, Hussein Ali Nouri writes:
“ کما انتم تقرنون في الكتاب به أن الله لما ختم النبوة بحبيبه بشر العباد بلقائه وكان ذلك حتم محتوم”[۱۴]
Or:
“ الصلوة والسلام على سيد العالم و مربي الامم الذي به انتهت الرسالة والنبوة و على آله واصحابه دائماً أبداً سرمدا”[۱۵]
These are examples of clear confession of the Bahaism leaders about finality, but without action, they rejected finality of prophethood and the Baha’i authors and proselytizers justified it.
The day of judgment:
Resurrection and the day of judgement are of the theological principles of Islam and all heavenly religions. One of the problems emphasized by all divine prophets alongside with monotheism is the issue of resurrection and the day of judgment.
Nevertheless, Bahaism whose main aim is campaigning against Islam has rejected this important and basic principle. According to the Baha’is, the day of judgment is divided into the minor and major parts. The minor one is the interval world between death and resurrection which starts immediately after death, but the major day of judgment the end of the previous religion and the emergence of the new religion and prophet.
So, various days of judgment have been and will be established in the future. The risings of Bab and Baha have been in continuation of the previous ones such as the Excellency Moses ‘s (P.H.) and Jesus (P.H.) and Muhammad’s (P.H.)
Criticism:
- The issue of resurrection and the day of judgment are of the obvious ones of the heavenly religions.
- To understand a religious matter it mustn’t be attributed to merely the external part of verses, but a collection of verses must be measured with the prophet’s and holy Imam’s (P.H.) narrations.
- More than one-third of the verses of the holy Quran are related to the eternal life.
Investigating some of the verses of the holy Quran, we will figure out that Baha’ism view regarding resurrection and the day of judgment is different from that of the holy Quran.
[۱] Sheikh Ahmad Shahroudi, Haghghul Mobin, Tehran: 1341 AH, p.106-110.
[۲] Ali Muhammad Bab, the Bayan, chapter 6 out of the second unit, 8.
[۳] Mirzajani Kashani, Nogtatul Kaff, attempted by Edward Browne, 1910 A.D., p.231.
[۴] Hussein Ali Nouri, Mobin, Tehran: the national institute of the faith press, 1354, p. 286.
[۵] Ibid, p. 342.
[۶] Ibid, p. 233.
[۷] Ibid, p. 405.
[۸] Abdul Hamid Ishragh Khawari, the heavenly food, Tehran: the national institute of the faith press, 1350, vol. 4, p.344.
[۹] Abdul Hamid Ishragh Khawari, the Excellency beloved’s prayers, p.25.
[۱۰] Abbas Effendi, the collection of Makatib, Tehran: the assembly of the Iranian Baha’is, vol. 1, p.225.
[۱۱] Mirza Heydar Ali Isfahani, Bahjat-al-Sodour , Bombay, 1331 A.M., ρ. ۳۳۹٫
[۱۲] Abbas Effendi, religion lessons, lesson 19.
[۱۳] Shogi Effendi, the faith news magazine, No.6, Mehr 1328 S.H.
[۱۴] Abdul Hamid Ishragh Khawari, the heavenly food, Tehran: The faith press institute, vol. 4, p. 260.
[۱۵] Hussein Ali Nouri, Ishraghat, 293.
