Bahaism is continually trying to introduce itself as a religious discourse like the divine religions, while Bahaism is different from the divine religions particularly Islam both in commandments and religious laws.
The greatest characteristic of the divine religions is stressing on God’s existence, the possibility for recognizing and worshiping Him, prophethood and resurrection. While, the three mentioned principles have been seriously changed and afflicted by the conceptual inversion.
While, the divine religions particularly Islam has stressed or recognition, gaining approval, avoiding God’s anger and have introduced the divine beauty and majesty descriptions in their teachings, but Bahaism is stressing on the lack of possibility to recognize God; instead, it advises the recognition of meeting, gaining approval and avoiding (the source of faith) Bahaullah’s anger.
Posing the thesis of “the source of the faith” and substituting it with God in Islam and the divine religions changes the meaning of prophethood. Contrary to the religion of Islam in which prophet is God’s slave and the receiver of the divine inspiration; in Bahaism, the source of the faith is in both sides of the relationship of sending down the inspiration and is personally sender of the message and its receiver.
Resurrection, paradise and hell and the other related concepts which are discussed in in divine religions have been seriously changed in the Baha’i teachings and all of them have been meant concerning the source of the faith. Eventually, finality which is of the important concepts in the Islamic beliefs is being rejected.
These are apart from the differences existing between the Baha’i commandments and Islamic religious laws.
According to the Baha’is, the source of the divine faith possesses the role of vice regency and manifestation of all divine attributes and including actual and essential ones. The essential attributes include descriptions like oneness, the lack of not begetting nor being begotten by non-eternity are eternal.
Bahaullah and his followers didn’t give a convincing answer to the following question: How was it possible for a person was a contingent and originated being and possessed a specific date of birth and time of death and fathered offspring during his lifetime could be a manifestation of the essential attributes of the creator.
That his spiritual aspect is the source of the essential attributes of the Almighty God and his physical aspect resembles other human beings’ ones doesn’t solve the problem, too. Because the mere presence of the divine aspect in the body or its association with the body and humane soul causes the divine essence to depart from the state of absolute simplicity and become tainted by the impurities of contingency. This issue is conflicts with the attributes of absoluteness simplicity ascribed to such a singular reality in the teachings of rational philosophy.
The holy Quran considers the ultimate spiritual journey of human being as the recognition of God and visiting God’s essence and has never introduced attaining and recognition the guardian or the source of the faith or any other person as the ultimate spiritual goal, while all of the above-mentioned cases are interpreted in relation to the manifestation of the faith.
Additionally, the question is that: Is the manifestation of the faith able to visit and recognize the divine essence?
If the answer is positive, it will become clear that the divine essence possesses limits, attributes, and qualities contrary to the divine essence to be beyond all limits and attributes.
If the answer of the question is negative, it will be asked: How can the manifestation of the faith which doesn’t access the divine essence at all act as the deputy of the divine essence and promise manifesting its names and attributes? How can he facilitate for others something (such as visiting God) which he himself lacks?
Source: Hussein Rahnamaee, The Bahaism movement, pp. 168-170.
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