THE BAHAISM

[Taqavi]

Who Are the Bahá’ís, and What Are Their Beliefs?

 

Understanding Bahá’í Faith and Its Intellectual Origins:

The Bahá’í Faith has its roots in Bábism, which, in turn, traces back to Shaykhism. Shaykhism was founded by Shaykh Ahmad Ahsa’i, who introduced unconventional and speculative ideas. His teachings were far removed from truth and reality. Shaykh Ahmad Ahsa’i was interested in Greek philosophy, and he presented philosophical concepts within a religious framework. For instance, he believed that an Imam could manifest in people’s physical bodies. He even claimed that Imam Ali (AS) was simultaneously present in forty locations on a single night and he believed that the body of the Prophet (SAW) did not ascend, but his mind and thought did.

Shaykh Ahmad Ahsa’i’s unorthodox ideas led to intense debates between scholars and him. After his death, his disciple, Sayyid Kazim Rashti, continued his teachings until his own passing. However, since Sayyid Kazim Rashti did not appoint a clear successor, disagreements arose among his followers. Some aligned with Haji Karim Khan, the son of Ibrahim Khan Qajar, while others followed Haji Mirza Shafi’i Tabrizi, who continued along the Shaykhism path.

Amidst this, Sayyid Muhammad Ali, another disciple of Sayyid Kazim Rashti, began his own movement. He claimed to be the Bab (meaning “Gate”), referring to the gate to the Hidden Imam (AJTF). Based on Shaykhism’s beliefs and Shaykh Ahmad Ahsa’i’s statements Sayyid Muhammad Ali declared himself the Bab. Consequently, he became known as Ali Muhammad Bab.

Ali Muhammad Bab was arrested and was humiliated in Shiraz due to his claims. But he later reaffirmed his position. Eventually, during the reign of Amir Kabir, he was executed. His successor was Mirza Yahya Nuri, known as Subh-i-Azal. During this time with the unsuccessful assassination of Naser al-Din Shah by Bábía, the anger of the Shah and the court was directed at the followers of Bab, this caused Mirza Yahya Nouri flee to Baghdad and his followers also went to Baghdad. The brother of Mirza Yahya Azal Hossein Ali Baha, who was in prison, was released at the request of the Russian ambassador, and he also went to Baghdad.

After settling in Baghdad, a conflict arose between the two brothers. The Ottoman government exiled Azal and his companions to Cyprus, while Hussein Ali Baha and his group were sent to Akka (Acre). During this time, Hussein Ali Baha, with the help of his son Mirza Abbas Raghib, defeated Azal. He solidified his position by writing the “Kitab-i-Aqdas,” a central text in Bahá’í scripture akin to the Qur'an. This work distinguished the Bahá’í Faith from its Bábí roots, establishing it as a separate religious movement.

After his passing, his granddaughter, Shoghi Effendi, assumed leadership and established the Universal House of Justice to guide Bahá’ís after him.

After the suspicious death of Shoghi Effendi in 1336 AH, Charles Mason Remy succeeded him. This deviation from the true faith, rooted in the intellectual diversions of the Shaikhiya and Babiya, which began with Ali Muhammad Bab in Shiraz, is now led by Americans.

Today, the Bahá’í Faith, with its origins in Shaykhism and Bábism, is overseen by the Universal House of Justice and continues to be practiced worldwide.[1]

Beliefs of the Bahá’ís:

Bahá’ís assert that Ali Muhammad Bab, without acquiring knowledge from anyone, held the highest scientific positions, witnessed by all.[2] They aim to prove that Ali Muhammad Bab, like the Messenger of Allah (SAW), had no earthly teacher, and all his knowledge came directly from Allah.

Husayn Ali Baha, in his writings, claims that he is successor of Allah in creating and maintaining the world.[3] Essentially, they attribute a form of divinity to Bahá’u’lláh. According to Bahá’í beliefs, the primary obligation is to recognize Bahá’u’lláh because they consider him to possess a unique form of divinity and lordship. They believe that Bahá’u’lláh is the source of revelation, and all creation and governance lie within his control. Agreeing with him leads to guidance, while opposing him results in deviation.[4]

From their perspective, all religions have been abrogated, and the only true call is that of Bahá’u’lláh. This implies that they do not accept the finality of the Prophet of Allah (SAW) and consider Islam to be abrogated.

Mirza Husayn Ali Nuri, in his book “Iqan,” quotes the Prophet saying, “I am the first Adam.” Just as the Prophet is identified as the first prophet, so too can he be seen as the seal. However, Mirza Husayn Ali ultimately contends that the Prophet is not the last prophet, arguing that finality cannot be deduced from the concept of khātam (termination).[5]

This contradicts:

1.    The explicit statement in the Quran: “Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets.”[6]

2.    Numerous hadiths that clearly identify the Prophet as the last prophet. For example, the Prophet (SAW) said, “I am the first of the prophets in creation and the last of them in sending.”[7] Or in The Hadith of the Position, it is related that the Prophet said many times to Imam Ali (AS): "You are to me in the position that Harun was to Musa, except that there is no Prophet after me."[8] This honorable hadith has clearly stated the end of prophethood.

3.    Wordbooks that consider khatam as the meaning of reaching the end of something.[9]

Furthermore, Bahá’ís claim that Bahá’u’lláh possesses knowledge of everything, [10] including the unseen. They assert that he has mastery over all things. Their belief in thier leaders' divinity is evident attributed in Ali Muhammad Bab's letter to Subh-i-Azal: “From the living God, the Self-Subsistent, to the living God, the Self-Subsistent.”[11] This implies their claim to divinity. Considering these points, it is accurate to say that Bahá’í Faith is a sect outside of Islam, and its followers are not considered Muslims.

 

 

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[1] . Tarikh-e jame'e-ye Bahaiyat, Vol. 1, pp. 14, 21 / Also, for the introduction of this sect, refer to: Baha'i in Imam Khomeini's wiki: A brief introduction.

[2] . Abdu'l-Bahá's Negotiations, p. 46.

[3] . Bahai-gari: Ahmad Kasravi, p. 63.

[4] . Kitab-i-Aqdas, p. 8.

[5] . Iqan: Nouri, Hossein Ali, 1352 AH, Egypt Press, pp. 126 and 127.

[6] . Al-Ahzab: 40. "ما كَانَ مُحَمَّدٌ أَبَآ أَحَدٍۢ مِّن رِّجَالِكُمْ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَ"

[7] . Awali Al-Leali: Ahsai, Ibn Abi Jumur, vol. 4, p. 122.

[8] . Al-Irshad: Sheikh Mofid, 1413 AH, Vol. 1, p. 156 / Sahih al-Bukhari: Bukhari, 1401 AH, vol.6, p.3.

[9] . Mu'jam-e Maqayis al-Lughah: Ibn-Faris, 1404 AH, vol. 2, p. 245.

[10] . Kitab-i-Aqdas, p. 250.

[11] . Noghteh-ye Kaf: Mirza Agha Jan Kashani, p. 62, quoting from: "Sir-e Enteqadi dar Tarikh va Baavarhaye Bahaiyat".