One of the most important shortcomings of one of the methods of Bahaism and Babism [1] is using the interpretation of religious texts boundlessly without regulating its conditions and regulations.
Since Babism and Bahaism foundation, the Muslim scientists rejected Ali Muhammad Bab and Mirza Hussein Ali Nouri’s claiming for being Imam of the Time referring to their proselytizers to various verses and traditions narrated in the religious texts.
Contrary to Baha’is claim, most signs which had been said in these texts about the savior of the End Times were not applicable with Bab and Bahaullah. To solve this problem which practically prevent Muslims to be attracted by their creed scientifically, the Babis and Baha’is tried to answer Muslims’ problems exiting the apparent, commonly understood meanings of verses and traditions in question and interpreting them according to their own desired meaning.
Interpretation is a term in the holy Quran [2] and tradition sciences and is related to understanding the religious text and means a special understanding of the text which is against the text appearance. The most important condition of the interpretation to be true is to be compatible with the main intent. For this reason, the holy Quran considers those who are steadfast in science as fit to interpret the verses. According to some traditions, the holy Imams are the most complete instances of those who are steadfast in science and others must act based on the framework determined by them.
Interpreting a verse must not in contrary to the clear meaning of other verses.
Bahaullah has considered the sun’s darkening as the excommunication of previous religions while according to the holy Quran it has been considered as sign and preludes to the day of judgment. Bahaullah has assumed the day of judgment as the emergence of a new religion and also he means the transformation of the earth as changing the earth of human beings’ hearts to knowledge and wisdom land. He interprets enveloping the earth and people of the earth by smoke as the differences, excommunication and disappearing of natural rituals.
While, a vast number verses and traditions which are existent in the holy Quran and Islamic mental texts about the day of judgment and its events narrated by Shias or Sunnis and also the holy prophet and the holy Imams’ behaviors at the time of mentioning the day of judgement, the grave torture and the question and answer of the day of judgement and the like are so that no fair-minded thought can stand interpreting the day of judgment as the emergence of Bab.
Another problem in Babi and Baha’i works is the lack of unique explanation about Bahaullah’s position particularly in their primary sources.
Contrary to all prophets who introduced their invitation from the first day as the prophet of God. Neither Ali Muhammad Shirazi nor Hussein Ali Nouri has unique title during their invitation. At first, Hussein Ali Nouri was considered as Muslim, but after Babi movement emergence, he turned to Ali Muhammad Shirazi and was assumed as Babi faithful. After a while, after Bab’s execution, he introduced himself as Bab’s successor and executor.
Another issue which can be observed in the Baha’i proselytizing texts particularly in his theological disputes with Muslims is using the verses and the Islamic traditions abundantly.
It is obvious, that the best way to discuss with Muslims is attributing the verses of the holy Quran and the traditions of holy Imams, but investigating Muslim authors indicates that the Baha’is argumentations possess defects including semantic distortion, translation errors, inaccuracy in identifying the specific referent, selective selection, and the lack of a holistic perspective at the time of referring to verses or traditions.
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