آنچه در ادامه می خوانید
The Oneness of humane world in Bahaism:
What does the oneness of humane world mean exactly? Does it mean the oneness of all human beings free from color, race, language and religion? If it is so, what do other religions say? Free from Judaism, does the idiom “God’s offspring” proselytized in Christianity of the unique nation in Islam refer to one thing except for the oneness of humane world?
Additionally, if the oneness of religions is viewed and based on the Baha’i teachings all previous and current religions are to gather together in a single one, this principle will weaken Bahaism base and will destroy the border between Bahaism and other religions; while we know that one of the important deeds of a religion is determining limits and providing borders between others and itself.
Abdul Baha [4] says: “[All human being] are conscripted by the Great Beauty’s mercies and are slaves of one God and are raised by the Excellency divinity.”[۱] [5] These words don’t mean the oneness of humane world and aren’t considered as religious teaching; because they don’t guarantee practical strategies to set the Baha’is behaviors and speech.
Abdul Baha also says: “Be kind with the humane world and human kind. Deal with aliens like familiar ones and fondle strangers like companions. Consider enemies as friends and assume evil as angel. Treat with cruel like the loyal one and inhale bloodthirsty wolves like fragrant musk of gazelles. Be cover for treacherous people and cause of comfort for the anxious.[2] [6]
Of course, it is obvious that being kind with human kind is a praiseworthy speech which can be observed even in non-divine teachings, but considering enemy as friend, evil as angel, cruel as loyal, bloodthirsty wolves as gazelles and being cover for treacherous people can be just occurred in speech not in action Bahaullah and Abdul Baha weren’t so practically nor any wise Baha’i and because being so is not compatible with human temperament.
Religion must cause fondness and affection:
Another teaching is the position of religion as “the basis for kindness… and as the basis for relationship and oneness and if religion is not able to do its special duty in this regard and kindness causes enmity, then the lack of religion is better than its existence… [3] [7]
First, what does religion mean here? If religion in general meaning of word without specifying a special religion or school, it should be said that it is not the Baha’i teaching and can belong to each religion. Then, why is Bahaism engaged?
Secondly, all religions tell so and it is not specially for Bahaism.
Third, what is the border between a Baha’i believer and non-Baha’i one? One of the applications of Bahaism is making identity and drawing identity border between itself and the other. Accepting affection among Bahaism and other religions, this private motive is violated.
Religion must be in accordance with Science and wisdom:
Religion must be in accordance with science and wisdom because these two are two wings to fly. One wing is not enough. Each religion which is free from science is imitation. So, education is of the necessities of religion [8].”[۴] [9]
Here, it is inevitable for me to ask: Which science must be in accordance with religion?
Proselytizing these teachings by Abdul Baha and other leaders of Bahaism is strange; because some will weaken the rudiments of Bahaism and are in favor of other humane and moral schools.
Also; in investigating the independent investigation of truth from Abdul Baha’s view, there is no use for wisdom and merely the holy spirit is useful. So, it seems wisdom doesn’t have a position and the holy spirit grace must be referred which has nothing to do with wisdom.
Most importantly, it will become clear investigating this principle that this principle is not new and innovative and in fact it is retelling Imam Ali’s (P.H.) statement. It is narrated by Abdul Baha in the beginning of chapter 12 of the book Bahaullah and the new era: “The Excellency Ali (P.H.), the Excellency Muhammad’s (P.H.) has stated:”Each issue agrees with science must agree with religion, too. What isn’t understood by wisdom, religion must not accept it. Religion and science must be together with each other; each religion which is not against science, is true.”[۵] [10]
[۱] [11] Mofavezat, pp. 224-225.
[۲] [12] Abdul Baha’s sermons, vol. 3, p. 160.
[۳] [13] Ibid.
[۴] [14] Ibid.
[۵] [15] Esslement, John, Bahaullah and the new era, the Persian translation, Haifa, 1932 A.D.
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