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Bahaism and Its Claims
_By_
SAMUEL G. WILSON, M.A., D.D.
_Bahaism and Its Claims._
A Study of the Religions Promulgated by Baha Ullah and Abdul
Baha. 8vo, cloth, net $1.50.
Bahaism is a revolt from the fold of Islam which in recent years
has been bidding vigorously for the support of Occidental minds.
Many of its principles are culled from the Christian religion
which it insidiously seeks to supplant. What this Oriental cult
is, what it stands for, and what it aims at, is told in a volume
which forms a notable addition to the History of Comparative
Religions.
_Persian Life and Customs._
With Incidents of Residence and Travel in the Land of the Lion
and the Sun. With a map and other illustrations, and an index.
8vo, cloth, net, $1.25.
"Not only a valuable contribution to the missionary literature
of modern times, but is, in addition, a volume rich in the facts
it contains in regard to that historic country. The American
people generally should read this book, and thereby acquire much
needed information about the Persians."--_Religious Telescope._
Bahaism and Its Claims
_A Study of the Religion Promulgated by Baha Ullah and Abdul Baha_
By
SAMUEL GRAHAM WILSON, D. D.
_Thirty-two Years Resident in Persia
Author of "Persian Life and Customs," etc._
NEW YORK CHICAGO TORONTO
Fleming H. Revell Company
LONDON AND EDINBURGH
Copyright, 1915, by
FLEMING H. REVELL COMPANY
New York: 158 Fifth Avenue
Chicago: 125 North Wabash Ave.
Toronto: 25 Richmond Street, W.
London: 21 Paternoster Square
Edinburgh: 100 Princes Street
_To my Wife_
_whose love and appreciation are a constant
inspiration in our far-away home_
Contents
INTRODUCTION 11
I. HISTORICAL SKETCH 17
The East productive of religions--Imamat--Shiahism, its
sects--Sheikhiism--The Bab-Subh i Azal--Baha Ullah--His
policy--His haram--Abdul Baha--Journey to
Occident--Education--Number of Bahais.
II. THE GENERAL CLAIMS OF BAHAISM 29
(I) New religion needed--(II) Bahaism that new religion--To
supersede Christianity--Doctrines--Baha God--His
Revelation--The Akdas--Conditions of discipleship--Position
of Abdul Baha--(III) Claims superiority to former
religions--In founder, books and doctrines--Not
superlative--(IV) To be a universal religion--Defects in
rites, regulations, calendar, civil government--House of
Justice--Alphabet--Universal language.
III. ITS SPECIFIC CLAIMS 61
Unification of Mankind--Divisions in Persia--Of
Bahais--Compulsory uniformity--One Language--Peace
Movement--History of--Abdul Baha on war--Bahaism dogmatic
and boastful.
IV. BAHAISM AND CHRISTIANITY 81
Antagonistic--Makes Christianity one among many--Abrogates
it--Dethrones Christ--Presumes to be Christ's Second
Coming--And the fulfillment of prophecy--Bahai meeting in
Chicago--Method of interpretation--The "Ikan"--Dishonours
and belittles the historic Christ.
V. BAHAISM AND CHRISTIANITY (_Continued_) 109
Immortality and sin--Faith in Baha--Bahai Scriptures--Its
worship--Hierarchy--Substitutes for Baptism and Lord's
Supper--Christ's words
imitated--Rites--Ablution--Fast--Prayer--Pilgrimage--Acca
Shrines--Festivals--Era--Propaganda anti-Christian.
VI. BAHAISM AND THE STATE 131
Babism political Mahdiism--Hostile to
Shah--Insurrections--Bahaism opportunism--Sought
reconciliation--Tolerated--Indifferent to Constitutional
struggle--Aided reactionary Shah--Rewarded by him Its
political scheme--Houses of Justice--Dangerous to liberty.
VII. BAHAISM AND WOMAN 149
Abdul Baha teaches equality of sexes--Baha does
not--Education of girls neglected--Marriage
enjoined--Bigamyallowed--And practiced--Polygamy of
Baha--His family--Loose divorce--Intermarriage of
races--Aims at amelioration of woman--Moslem efforts--Babi
Kurrat ul Ayn--No successor to--Baha's haram--Men only to be
rulers--Women secluded.
VIII. ITS RECORD AS TO MORALS 177
Claim superior conduct--Falsification of religious
history--Suppression of facts--Changing sacred
Writings--Surat ul Maluk--Lawh i Basharat--Forging
quotations--Perversion of political history--Of Shahs--Of
plot to assassinate--False claim to Martyrs--Double view of
Abdul Hamid--Fact about imprisonment of
Baha--_Tagiya_--Dissimulation--Orient Occident
Unity--Pretense regarding Azal's succession--Maskin Kalam.
IX. ITS RECORD AS TO MORALS (_Continued_) 207
Boast of Love--Hatred for Shiahs--For Persecutors--For
Mullahs--Abusive language--Vindictiveness--Addiction to
alcohol and opium--Testimonies.
X. RELIGIOUS ASSASSINATION 219
Strife between Baha and Azal in Bagdad--Baha goes to
Kurdistan--Dissension at Adrianople--Testimony of an
eye-witness--Attempted assassinations--Plots and counter
plots--Bahais assassinate Azalis at Acca--Other
assassinations--In Bagdad, in Persia--Attitude towards
taking of life--Suicide commended--Psychological
attestation--Traditional custom--Assassination practiced in
Islam--Testimonies--Azali hatred.
XI. THE QUARREL OVER THE SUCCESSION 247
Claim to love refuted--Death of Baha--Titles of
sons--Quarrel over will--Abbas assumes Pontiffship--Brothers
protest--Bitter schism--Boycott, anathema--Appeal to Turkish
government--Results in restriction of liberty--Quarrel and
schism in Persia--In America.
XII. BAHAISM IN AMERICA 263
First notices of--Kheiralla--His converts--Writings--An
American Azali--Pilgrims to Acca--Quarrel and schism--Abdul
Karim--Abul Fazl--Methods of
propaganda--Publications--Orient Occident Unity--Abdul Baha
visits America--Press agents--Photographs,
movies--Addresses--Attitude of public--Communion service of
Bahais--Bahai Temple, Mashrak ul Azkar--Memorial
vase--Influence in America--Chicago congregation--Number in
U. S. A. exaggerated--Statistics of other religious
fads--Christian liberalism excessive.
BIBLIOGRAPHY 287
INDEX 291
Introduction
Among movements in the Mohammedan world in modern times Babi-Bahaism is
one of the most interesting. It is a definite revolt from Islam within
its own fold. It has won its way in Persia amid considerable persecution
to a position as a separate religion. It has added another to the
permanent sects of the Near East. There Christian missions, inspired to
long-postponed effort to convert Mohammedanism, have come face to face
with Bahaism as a new and aggressive force. It has laid out a program as
a universal religion, has crossed the seas and aspires to convert
Christendom. Interest in it has been increased by this propaganda in the
West and by the visits to Europe for this purpose of its present head,
Abdul Baha Abbas, in 1911 and 1912.
Besides those who are interested in Bahaism as students of history and
comparative religions, there are several classes who have shown marked
favour to Bahaism.
(1) One class are simply bent on seeking some novelty. They are well
described by the _Egyptian Gazette_, of Alexandria, in speaking of the
reception of Abdul Baha in London: "About the London meetings there was
a certain air of gush and self-advertisement on the part of Baha's
friends, which was quite patent to all who are familiar with that kind
of religion which will listen to anything so long as it is unorthodox,
new, and sensational."[1]
(2) Another class are believers in the truth of all great religions,
and, with a vague pantheistic notion, recognize all great men as
God-inspired. They are willing to put Baha Ullah and Abdul Baha on the
list of true religious leaders. Such is Rev. R.J. Campbell, who, in
receiving Abdul Baha in London, spoke of the "diverse religious faiths
that are all aspects of the one religion," and of the services as "a
wonderful manifestation of the Spirit of God." He said to the
congregation: "We as followers of the Lord Jesus Christ, who is to us
and always will be the Light of the World, give greeting to Abdul Baha."
Mr. Campbell gives opportunity to the Bahai propaganda in the _Christian
Commonwealth_, and has enlisted Abdul Baha as a contributor.
(3) Another class look on Bahaism as an ethical system, and Baha and
Abdul Baha as world teachers. Their relation to Christ has been only
that of a disciple to a teacher of morals. They recognize in Baha a new
schoolmaster. Being Bahais to them consists in admiration of certain
principles on which Abdul Baha is in the habit of dilating. But these
are not Bahaism any more than Romans xii.-xv. are Pauline Christianity.
Paul's gospel is Romans i.-viii. In its moral precepts and social
principles, Bahaism is a borrower from Christ's teaching, and sometimes
from Mohammed. However, Bahaism is a religion, not a system of morals.
(4) Some adherents regard Bahaism as Christianity continued or renewed
by the Second Coming of Christ, whom they recognize in Abdul Baha. Most
American Bahais are of this class, with faith in Baha Ullah as God the
Father.
How can I classify the late Prof. T. K. Cheyne of Oxford? This widely
known critic in his last work (1914), "The Reconciliation of Races and
Religions," bewilders me by his credulity. It is only charitable to
excuse it as the product of his dotage. How otherwise could an Oxford
scholar take pride in adopting the "new name" and titles given to him by
Abdul Baha, sign his preface "Ruhani," Spiritual, and have pleasure in
being called the "divine philosopher," "priest of the Prince of Peace
(Baha)," and being compared to St. Paul as a herald of the Kingdom, and
write himself a "member of the Bahai community." At the same time Doctor
Cheyne wrote himself down as a "member of the Nava Vidhan, Lahore"
(Brahma-Samaj).
At present there are Bahai congregations in sixteen of the United
States, in Canada, Hawaii, South Africa, England, Germany and Russia, as
well as in India and Burmah. The future of its propaganda in Christendom
lacks promise. Yet its measure of success makes it desirable to examine
its claims and the facts regarding them.
Fortunately besides the older Babi books, there is an abundance of Bahai
literature. There are (1) Treatises of Baha Ullah, (2) Tablets
(Letters) and Addresses of Abdul Baha, (3) Persian Narratives, (4)
Evidential books and tracts by its propagators, (5) Narratives of
pilgrimages to Acca. From an independent point of view, little has been
written. Nearly all of the many articles which have appeared in
periodical literature have been from the pens of Bahais, though often
not so ostensibly. Prof. E. G. Browne of Cambridge University, England,
has translated and edited important Babi-Bahai works. His Introductions,
Notes and Appendices to these books are storehouses of erudition and
enable the reader to correct the biased information of the text. They
pertain for the most part to the Babi period. So do the able
contributions of Mr. A. L. M. Nicolas, the Consul of France, with whom,
as my neighbour at Tabriz, I have had the pleasure of valuable
conversations on this subject on which he is such an authority. I have
had as sources of information also a manuscript "Life of Baha Ullah" by
Mohammed Javad Kasvini, the "Kitab-ul-Akdas," Most Holy Book, translated
by Dr. I. G. Kheiralla, in manuscript, and various unpublished letters
and documents. Besides all this, I have been in personal contact with
Bahais in Persia for a generation. My language teachers were Bahais, one
of them a convert to Christianity. I have found their journal, the _Star
of the West_, a prolific source of information. I may claim not to be of
the class referred to by Abdul Baha when he says, "Baha Ullah will be
assailed by those who are not informed of his principles."
After sketching, in brief, the history of Bahaism I will examine its
religious, moral, political and social doctrine and life. In doing this
I shall quote for the most part from the words of the "Revelation" and
its adherents, in order to insure fairness and justice. In the course of
the investigation, the history and character of the founders will be
considered. Finally I shall describe its propaganda in the Occident.
Bahais declare that Babism is abrogated and superseded. In reality it is
dead and I do not treat of it, except as it throws light on the history
or doctrines of Bahaism. To all intents and purposes, the Bab is as much
an obsolete prophet as Mani or Babak.
I am to deal with Bahaism in its latest phases. The term Babi is not
appropriate to the religion of Baha nor to his followers. Of the
"revelation," it may be said as Jacob said of his wages, they "have
changed them ten times." The Bab altered his declarations regarding
himself and his statements of doctrine. Subh-i-Azal made further
changes. Baha's standpoint in the "Ikan," at Bagdad, differs greatly
from that in the "Kitab-ul-Akdas," at Acca. Abbas gave the kaleidoscope
another whirl and added his interpretations and emendations. Besides all
these, it has been given a Western aspect for Christians. The Rev. H. H.
Jessup, D. D., compares it very aptly to the town clock in Beirut, which
has two kinds of dial plates. The face turned towards the Moslem quarter
has the hands set to tell the hour according to Oriental reckoning; the
face towards the Christian quarter, according to the European day. It
is the face towards the Christians that I shall look at specially in the
present investigation. However historical facts are the same and the
main doctrines taught in the West have no essential difference from
those of Persian Bahaism.
Acknowledgment and thanks are hereby tendered to _The Bibliotheca
Sacra_, _The Bible Magazine_, _The East and the West_, _The Church
Missionary Review_, _The Missionary Review of the World_, _The Moslem
World_, _The Union Seminary Review_, and The _Princeton Theological
Review_ for the use of materials which I have previously published in
their pages.
FOOTNOTES:
[1] Nov. 16, 1911, quoted in _Star of the West_, Dec. 11, 1911.
I
Historical Sketch
Does it often happen that the earliest records of a religious
movement...pass, within a short time after their completion, into the
hands of strangers who, while interested in their preservation, have
no desire to alter them for better or worse. So far as my knowledge
goes, it has never happened save in the case of the Babi
religion.--_"The New History of the Bab," p. xi, by E. G. Browne._
Persia is, and always has been, a very hotbed of systems from the time
of Manes and Mazdak in the old Sassanian days, down to the present
age, which has brought into being the Babis and the Sheikhis.--_"A
Year Among the Persians," p. 122._
Outside of a certain mixture of Occidental science and philanthropy,
introduced largely for foreign consumption and in order to give an
up-to-date stamp or colouring to the movement, there is scarcely
anything that distinguishes Babism from its predecessors. The
materials are inextricably interwoven with the whole course of Persian
history in all its departments, political, religious, social, and
philosophical. Time has pronounced its verdict again and again in the
most unmistakable manner. So deep a hold have the ideas, which lie at
the foundation of Babism and similar sects, taken of the minds and
hearts of the people, that it may be said that as every American is a
possible president, so every Persian is a possible murshid. For every
sect that makes its appearance on the page of history, there are
hundreds of embryo sects, of whose existence no one knows outside of a
very limited circle.--_P. Z. Easton, quoted in Speer's "Missions and
Modern History," Vol. I, p. 121._
For the Bahais, the Bab became a sort of John the Baptist, sent to
announce to the world the coming of Mirza Husain Ali, Baha Ullah, and
perhaps of Abbas Effendi--a pitiable result of martyrdom. This thesis is
essentially false. Reading of the book (the "Bayan") will convince every
one of this.--_A. L. M. Nicolas, "Beyan Persan," Vol. I, p. 11._
The soil of the East has been fertile of religions. Montanus, Manes,
Mazdak, Babak, Mukanna--familiarized in Lalla Rookh as the Veiled
prophet of Khorasan,--Hasan Sabah chief of the Assassins, Hakim the
cruel God of the Druses, each of these propagated his doctrines, exerted
a wide influence, and left his mark on the people of the Orient.
Saad-i-Doulah the Jew, Argoon Khan the Mongol, Ala-i-Din al Khalig, king
of Delhi, and many others attempted to found new religions. In our own
day the Mahdi of the Sudan, Ahmad Quadiani of India and Sheikh Ali
Nur-i-Din of Tunis entered the lists. In the West, too, in America a
land unbridled by traditions, Mormonism, Dowieism and Christian Science
have flourished. To all these must be added Babism and Bahaism.
As an introduction to a discussion of Bahaism and its claims, I will
sketch briefly and simply its origin and history. Bahaism is derived
from Babism. Babism has its roots in Shiahism, a soil impregnated with
the doctrines of the Imamate and Mahdiism. The atmosphere is filled with
millennial hopes and dreamy mysticism, with Sufi philosophies and
allegorical fancies of its poets. This soil has been fruitful of many
sects. The Shiahism of Persia is called the "Religion of the Twelve"
because its fundamental doctrine is that the twelve Imams, the lineal
descendants of Ali and Fatima, the daughter of Mohammed, were the
rightful Caliphs of Islam, in succession to Mohammed. In the tenth
century (329 A. H. or 940 A. D.) the Twelfth Imam disappeared into a
well, and still lives in Jabulka or Jabulsa whence he is expected to
reappear as the Mahdi or Kaim. After his concealment, four persons in
succession were channels of communication between him and the faithful.
The title given to these was Bab or the Gate.
Among the sects which sprang up among the Shiahs or were related to them
were the Ismielis, Carmathians, Druses, Hurufis, Ali-Allahis or
Nusairiyeh, Assassins, Batinis and many others. A group of these were
called Ghulat, because they rendered excessive honour to the Imams,
believing them to be incarnations of the attributes or essence of God.
Those holding this view anticipated that the Imam Mahdi would be a
divine Manifestation.[2] At the beginning of the nineteenth century, a
sect arose in Persia, called Sheikhis. It received its name from its
founder, Sheikh Ahmad of Ahsa, 1752-1827. He taught that there was
always in the world a "perfect Shiah," who held communication with the
absent Imam and revealed his will. Sheikh Ahmad was that "perfect one."
He was favoured by the Kajar Shahs and had a considerable following. His
successor, Haji Kazim of Resht, near the time of his death, announced to
his disciples at Kerbela that the Manifestation was at hand. One of his
disciples was Mirza Ali Mohammed of Shiraz. When twenty-four years of
age in 1844, he laid claim to be the "promised one." He took the title
of "Bab," the Gate or Door of communication of the knowledge of God. His
followers were called Babis. He soon advanced his station and claimed to
be the Kaim or Mahdi. Still advancing he took the title of _Nukta_ or
Point of Divine Unity and announced his "Revelation" or "Bayan" as the
abrogation of Islam and the Koran. From Shiraz he went to Mecca and
proclaimed his manifestation. On his return he was imprisoned. Many of
the Sheikhis became his zealous followers and by their active propaganda
caused great agitation throughout Persia. The Bab was transferred to the
extreme northwest of Persia and confined in prison at Maku and Chirik.
His sectaries, oppressed and persecuted, rose in arms against Mohammed
Shah, anticipating victory through divine interposition. The Bab was
executed at Tabriz in 1850. The insurrections were put down and many of
the brave captives were treacherously slaughtered. A few Babis, seeking
revenge, attempted to assassinate the new Shah, Nasr-ud-Din. This led to
cruel reprisals. Four score Babis were executed at Teheran. Others fled
into exile, especially to Bagdad. Among these was Mirza Yahya whom the
Bab had appointed his successor. His title was Subh-i-Azal, the Dawn of
the Eternal, or His Holiness the Eternal.
A special point of the Bab's teaching was the announcement of the coming
of "Him whom God should manifest." After his death a number of the Babis
claimed to be the promised incarnation. There was a "chaos of divine
manifestations," including Hazret Zahib, Janab-i-Azim, Nabil and others.
Among these claimants was Mirza Husain Ali, a son of Mirza Abbas,
surnamed Buzurk, and his concubine. The father was steward or "vizier"
of the household of Imam Werdi Mirza, Governor of Teheran. He was half
brother to Mirza Yahya and thirteen years his senior. His title was Baha
Ullah, the splendour or glory of God. For many years Baha acted in
Bagdad (1852-67) as factotum for Azal, and acknowledged him as supreme.
Then he announced that he himself was "He whom God should manifest," and
took active measures to supplant Azal. About this time the Turkish
Government transferred them to Adrianople. Here developed bitter
jealousies, quarrels and foul play. The Sultan intervened and sent
Subh-i-Azal to Famagusta, Cyprus, and Baha Ullah to Acca[3] (Acre),
Syria, August 1868. Both were granted pensions and kept under police
surveillance as parties dangerous to religion and the state. Azal
continued to be the head of the Babis, called henceforth also Azalis.
Baha attracted most of the Babis to himself, and they became known as
Bahais. Baha relegated the Bab to the position of a forerunner, and
declared the "Bayan" and other books of the Bab to be superseded by his
own "Revelations." He changed in a measure the doctrines and laws of
Babism, liberalizing its provisions. He put himself forward as the Lord
of a new dispensation, the founder of a new religion.
During the next quarter of a century Bahaism made little stir in Persia.
Its advancement was by no means as rapid as during the earlier years of
the Bab. The zeal and devotion of the followers sensibly slackened.
_Tagiya_ (dissimulation regarding one's religion) was allowed and
practiced. The fierce warriors turned to professing the doctrines of
expediency, condemning as unwise zealots the fighting Babis of the
previous generation. During these years they escaped bloody persecutions
except in rare instances. They tried to make their peace with the Shah,
constantly emphasizing their loyalty, expurgating their books to
suppress condemnation of the dynasty, and inducing the Sadr-Azam, the
Prime Minister of Nasr-i-Din Shah, to tolerate and befriend them.
In Acca, too, Baha soon acquired considerable freedom, built a palace,
called Bahja, in a delightful garden and freely received the pilgrims.
He sent out many tablets, composed his Books of Revelation and had them
published in Bombay. He died at Acca in May, 1892, in his seventy-fifth
year. His temple tomb is near the Bahja.
Baha's haram consisted of two wives and a concubine. After his death,
the sons of the different wives quarrelled regarding the succession.
Abbas Effendi, the only son of the oldest wife, proclaimed himself the
successor, the Interpreter, the Centre of the Covenant, the Source of
Authority. Mohammed Ali and his brothers strenuously opposed Abbas and
intense animosity was engendered which divided the followers in Acca and
Persia. Abbas drew the greater number with him. He assumed the title of
Abdul Baha (Servant of Baha). He has the ambition to make the faith a
world religion and has inaugurated a propaganda in the West. After the
proclamation of constitutional liberty in Turkey, he resided in Egypt.
Later he made several journeys to Europe and one to North America. His
visit to the Occident brought him into the lime-light. He was given good
opportunity to present his cause.
The addresses of this "Infallible Interpreter" of the cult did not
reveal clearly the real doctrines and aim of the movement. Abdul Baha
confined himself mainly to the utterance of popular platitudes such as
are stock-in-trade for a multitude of social and religious reformers,
and most of which are original and accepted principles and precepts of
Christianity. The real claims of Bahaism are set forth in the Books and
Tablets (Epistles) of Baha Ullah and Abdul Baha, and in a considerable
literature by Persian and American Bahais.
Abdul Baha is an intelligent, well informed man, of fair sagacity. He
was educated at home after the custom of Persia. He says of himself, "I
have studied Arabic profoundly and know the Arabic better than the
Arabians themselves. I have studied the Persian and Turkish in my native
land, besides other languages of the East. But when I visit the West I
need an interpreter."[4] He said to Doctor Jessup, "Yes, I know your
Beirut Press and your books." His references to ancient and modern
philosophers, to historical events and to European writers, quoting from
the same, show some familiarity with literature.[5] He repudiates the
claims of some of his disciples that he has no literary culture, as that
of Abul Fazl[6] or of M. A. Lucas who says:[7] "He has had no access to
books, yet his knowledge is unbounded." On this point Professor Cheyne
remarks:[8] "His public addresses prove that through this and that
channel he has imbibed something of humanistic and even scientific
culture. He must have had some one to guide him in the tracks of modern
inquiry. I venture to hope that his expounding may not, in the future,
extend to philosophic, philological, scientific, and exegetical details.
Abdul Baha may fall into error on secular problems, among which it is
obvious to include Biblical and Koranic exegesis." "I am bound to say
that Baha Ullah has made mistakes and the almost equally venerated
Abdul Baha has made many slips."[9]
A word should be said about the number of Bahais. I have many data on
this point, but can here give only a summary. Regarding their numbers,
the Bahais have indulged in gross exaggeration. "Millions" is the usual
figure used by American Bahais. Thus Phelps[10] speaks of "the millions
of Bahais in Persia." MacNutt, in "Unity through Love," declares that
"His followers number millions from all the religious systems of the
world." Kheiralla[11] says: "Abdul Karim, 1896, assured me that the
believers in Baha were fifty millions. I wrote to Syria to ask. Sayid
Mohammed, secretary of Abbas Effendi, said that the number was
fifty-five million souls." Kheiralla afterwards denounces it as a gross
deceit. As to Persia, they place the proportion at one-third or
one-half. Dreyfus writes,[12] "Probably half the population of Persia is
Bahai." Some judicious non-Bahai writers allow them half a million or
less in Persia on a basis of ten millions of population. American
missionaries, as Jordan at Teheran, Frame at Resht and Shedd at Urumia,
calculate that the number in Persia does not exceed 100,000 to 200,000.
After careful inquiry I agree with this estimate.
As to other races and countries, let us see. Abul Fazl claims[13] that
"Jews, Zoroastrians, and Nusaireyah by thousands" are Bahais. M. Haidar
Ali[14] says: "The majority of Zoroastrians are recognized as Bahais in
all sincerity." On the contrary Professor Browne writes:[15] "I had been
informed that Zoroastrians were accepting Bahaism. However after much
intercourse with the Zoroastrians of Yezd and Kerman for the space of
three and a half months, I came to the conclusion that few, if any, had
adopted the Bahai creed." In India the proportion of Parsee-Bahais is
very small.
As to Jews:--Remey says: "In Hamadan there is a large Israelitish
following of Baha." A census made by a European Jew showed exactly 59
parents and with their children 194 persons out of a population of 6,000
Jews. As to the United States, I give some particulars in the closing
chapter. The census of 1906 reported 1,280 Bahais, which may have
increased to two or three thousand. In the Turkish empire they are few,
for Sunni Moslems are utterly indifferent to Bahaism. The Egyptian
_Gazette_ says of Egypt where Abdul Baha resided for two years, "The new
religion has made little perceptible progress; Islam remained
indifferent, and the Christian community was ignorant of his presence."
Of Syria, Mr. Phelps wrote:[16] "All the Bahais in Acca are Persians. No
other nationalities are among them." The inference is plain that no
native of Acca had become Bahai through forty years of contact with Baha
and his seventy followers. Bahais outside of Persia are probably all
told not more than 15,000 and one-third of these are Persians in Russia.
Abdul Baha gave the impression that many of the Christians of Persia are
converts to Baha. Dr. J. H. Shedd wrote, 1894, "I have heard of no case
of a Christian conversion to Bahaism." Dr. G. W. Holmes wrote, 1903, "I
do not know of a single Christian in Persia, who has been converted to
Bahaism. Some Bahais who made a profession of Christianity turned back
to Baha." Rev. J. W. Hawkes declares that in his observation none of the
members of the Syrian (Nestorian) or Armenian churches in Persia have
become Bahais.[17] I have known of one Armenian family in Resht and two
men in Maraga, one of whom was a notorious ne'er-do-well, who kept up
his opium using as before.
FOOTNOTES:
[2] Prof. E. G. Browne says ("A Literary History of Persia," p. 311),
"The resemblance between these numerous sects, whose history can be
traced through the last eleven centuries and a half, is most remarkable
and extends even to the minute details of terminology." "The doctrines
appear to be endemic in Persia, and in our own days appeared again in
the Babi movement."
[3] At that very time the chief of the Vashratis, who held that Sheikh
Ali Nur-i-Din, of Tunis, was a Manifestation of Mohammed, and his
essence divine, was in exile in Acca. He was in friendly relations with
Baha.
[4] _Star of the West_, April 9, 1913, p. 35.
[5] Phelps' "Life of Abbas Effendi," p. 227.
[6] "Bahai Proofs," pp. 94, 109.
[7] "My Visit to Acca."
[8] "The Reconciliation of Races and Religions," pp. 155, 159.
[9] "The Reconciliation of Races and Religions," p. 181.
[10] "Life of Abbas Effendi," p. 100.
[11] "Three Questions," p. 22.
[12] Page 42.
[13] Page 64.
[14] "Martyrdoms in 1903."
[15] _Jour. Roy. As. Soc._, p. 501, 1889.
[16] Page 109.
[17] R. E. Speer's "Missions and Modern Hist.," pp. 157, 181.
II
The General Claims of Bahaism
The conception on which Bahaism bases its claim is false. Truth does
not grow old, nor is it possible to change the religion with the
growth of the race. A universal religion must present truth in a form
that will reach men in every stage of civilization, for the reason
that in every period of the world since the dawn of history there have
been simultaneously men in every stage of intellectual
development.--_W. A. Shedd in "Miss. Review of the World."_
It (Bahaism) has not enough assurance of personal immortality to
satisfy such Western minds as are repelled by the barren and jejune
ethical systems of agnostics, positivists, and humanitarians who would
give us rules to regulate a life which they have rendered
meaningless.--_Professor Browne in Phelps' "Life of Abbas Effendi," p.
xviii._
The essence of being a Bahai is a boundless devotion to the person of
the Manifestation and a profound belief that he is divine and of a
different order from all other beings.--_Professor Browne, Art. "Bab"
in Ency. of Religion and Ethics._
The claims of Bahaism are many and varied. They cover a wide range. I
will first consider its general claims and of these the most
significant.
I. First of all, Bahais claim that a new religion is needed. All the
great religions, they say, were true in their day; not only Moses,
Christ, and Mohammed, but Zoroaster, Confucius, and Buddha were Divine
Manifestations, and revealed God's truth. But now the old religions are
dead. Abdul Baha[18] says: "The Spirit has passed away from the bodies
of the old religions. While the forms of their doctrines remain, the
Spirit has fled." "The principles of the religion[19] of Christ have
been forgotten. It is then clear and evident that in the passage of time
religions become entirely changed. Therefore they are renewed." "There
is to-day[20] nothing more than traditions to feed upon.... The world of
humanity is in the dark." One chapter in Thornton Chase's "The Bahai
Revelation" is headed "The Bahai Revelation is needed." This he argues,
stating (1) that Christianity is condemned because after 1900 years it
has not been accepted by all people; (2) because it refuses to reject
miracles and the blood atonement and will not confine itself to the
"principles of Jesus," as the Brahma Samaj; (3) because it tends to
separate peoples, holding itself to be the only religion authorized by
God; (4) because people are dwelling in bondage and are no longer
satisfied. Tares are many and Baha Ullah must come and uproot them.[21]
"The old order of things is passing away," says Sprague;[22] "people are
being tossed about with every wind of doctrine." "True religion is
forgotten," says Phelps,[23] "or has become a hollow name; faith has
waned, men are wandering in the dark." This decay, they teach, is
inevitable and in accord with divine arrangement. They deny the belief
of Christians that Christianity is the permanent religion of humanity;
and that of Moslems, that Mohammed was the "seal of the prophets," and
hold that Christianity was succeeded by Islam, Islam by Babism, and
Babism by Bahaism. Abdul Baha says: "Time changes all things.
Transmutation and change are requirements of life. All religions of God
are subject to the same law. They are founded in order to blossom out
and develop and fulfill their mission. They reach their zenith and then
decline and come to an end." "A new cycle must begin, for the world
needs a new luminary."
It is not necessary to refute the fundamental fallacy of this first
claim, for it is patent that Christianity is alive and growing. Its
manifold spiritual activities, its varied and progressive efforts for
righteousness and peace among men, for social and moral reforms, its
zeal for Missions and their marvellous success, show that Christianity
is neither stagnant nor dead. It has a forward triumphant movement. The
Church renews its strength from its divine Head; He, alive forevermore,
is its Light and its Life.
II. Bahaism claims to be the divine Revelation in this new cycle--a new
Dispensation or Covenant. It disclaims being a new religion, affirming
rather that it is a renewal of religion or religion renewed. One writes:
"The Revelation is not a new religion, but the very essence of God's
word as taught by Christ (and Moses and Mohammed), but not perceived by
Christians at large" (nor by Jews nor Mohammedans). Baha Ullah[24] says:
"Of the utterances of the prophets of the past we have taken the
essence, and in the garment of brevity clothed it." Abdul Baha says:
"The same basis, which was laid by Christ and later on forgotten, has
been renewed by Baha Ullah." "All that is true in all religions will
stand; by the new Dispensation, new spirit is infused into these
teachings."[25] Phelps[26] says: "The body of doctrine which Bahaism
teaches is not put forward in any sense or particular as new, but as a
unification and synthesis of all other religions." Of its system of
morals the same is true. It is a restatement in unsystematic form of
common ethics. It reiterates the second table of the Mosaic Law, and the
New Testament principles of brotherly love and unity. Yet in some of his
addresses Abdul Baha names certain principles as new in the Bahai faith,
such as universal peace, the unity of humanity, arbitration, compulsory
education of both sexes, the harmony of science and religion, the evil
of prejudice and fanaticism, need of investigating the truth, etc. Not
one of these is new; not one owes its position in the world of thought
or activity to the Bahai propaganda.
But whether Bahaism claims to be new in its principles or disclaims it,
in fact it is a new religion. The disavowals are, no doubt, made for the
sake of obtaining easier access to the followers of the old religions,
and are only a temporary expediency. In this they are simply following
the example of Mohammed, who proclaimed his message to the people of
Arabia as the religion of Abraham, and as the same as that of the Law
and the Gospels. But it is evident that Bahaism is inconsistent with
Christianity, as indeed with Islam. Bahais' claims, if admitted, would
lead to the superseding of Christianity. This will appear when I state
its doctrines. The present attitude of Bahais in maintaining connection
with Christian Churches and at the same time worshipping Baha and
propagating Bahaism is one of intellectual stultification or of moral
blindness.
In the same way, in Moslem lands, Bahais conform to the externals of
Islam. In the case of the latter the cause of this is often moral
obliquity or fear; with deceived Christian brethren it is probably
ignorance; by the Bahai propagandist it is allowed from astute policy.
It is an intellectual impossibility for one to accept the teachings of
Baha Ullah and to be his disciple and at the same time to be an
intelligent disciple of our Lord Jesus Christ. The one excludes the
other. Bahaism is a distinct religion. It is not even a sect of Islam.
It abrogates and annuls it. Professor Browne says: "As Christianity is a
different religion from Judaism, and as Islam is distinct from
Christianity, so Bahaism is a separate religion, distinct from
Christianity or Islam." It even superseded and abrogated Babism. The Bab
has been relegated to the background, and put into the position of a
John the Baptist. His book, the "Bayan," is long ago neglected to such
an extent that Professor Browne had difficulty in obtaining a copy in
Persia. Remey[27] says: "Babism fulfilled its purpose, and when this was
accomplished in the appearance of Baha Ullah, it, as such, ceased to
exist." Mirza Abul Fazl[28] says: Babism "is not the same religion or
creed as Bahaism."
A statement of the fundamental doctrines of Bahaism will suffice to show
that it is a distinct religion.
(1) The fundamental assertion of Bahaism is that Baha Ullah is the
Manifestation or Incarnation of God the Father. Baha Ullah says of
himself in his letter to the Pope: "O Pope! This is indeed the Father
of whom Isaiah gave you tidings and the Comforter whom Christ promised."
Abdul Baha affirms: "The Father, foretold by Christ, has come amongst
us." "The Father of Christ is come among you."[29] "The manifested God
Himself has come."[30] He is called the "Lord of Hosts," "the Lord God
Almighty," "Creator of whomsoever is in the world," also "the Ruler."
Abdul Baha cabled back to America after his voyage: "Thanks to Baha
Ullah, we arrived safely at Liverpool."[31] Instead of beginning a book,
as the Moslems do, "In the name of God," the Bahais begin, "In the Name
of our Lord El Baha."
The Persian Bahais accept this teaching. One of them in Tabriz declared
to me: "Baha is very God of very God." M. Abdul Karim delivered the
doctrine in this form to the disciples in America[32] and said: "Upon
the Day, when God Almighty, in the form of man known as Baha Ullah
declared Himself and said, 'I am God and there is no God but Me,' the
old heavens and old earth passed away, all things became new." So it
continues to be preached.
Mr. Remey[33] says in the Bahai monthly (the capitals are his): "This
one is THE FATHER Himself, The Manifested GOD _Himself_ BAHAULLAH."
(2) The Revelation of Baha is contained in his Books and Tablets
(Epistles). Some of these are the "Ikan," the "Surat ul-Haykal," the
"Hidden Words," the "Seven Valleys," and the "Kitab-ul-Akdas." Remey[34]
pronounces them "The latest and greatest of God's revelations to the
world." "They contain knowledge which was sealed and closed up by the
prophets of bygone cycles, so that the minds of the wisest of men were
unable to comprehend it." Thornton Chase, exceeding the others in his
extravagant language, declares that "were all the books of former days
lost and forgotten, the whole of true religious teaching could be found
in the 'Bahai Revelation.'"
The "Kitab-ul-Akdas," "The Most Holy Book," is called by M. Abul Fazl
the "greatest" and "most important." It consists of 146 pages of
manuscript, about 10,000 words. It was written at Acca in Persian and
Arabic. It has been translated into Russian, and a synopsis of it is
given by Professor Browne,[35] of Cambridge University, in the _Journal
of the Royal Asiatic Society_, 1892, of which I make use. The
"Kitab-ul-Akdas" warns the learned against criticizing it, and in
imitation of Mohammed challenges them to produce the like of it. It is
similar in its teachings to the "Bayan" of the Bab, though less
fantastic and mystical. Its contents are confused and unsystematic. It
has laws--ceremonial, moral, civil, criminal--mingled with rhapsodies,
exhortations, addresses, and various digressions. After an introduction
and some laws, follow addresses to the Emperor of Germany and to the
Sultan of Turkey, to the cities of Teheran and Kirman, and to the
province of Khorasan. After more laws there is a digression about
revelation; then more laws and a digression about the Bab; again sundry
laws, followed by a denunciation of Subh-i-Azal, and this by various
civil laws, ending with a command to select a universal language.
The book is a medley, and bears internal evidence of the truth of the
tradition that it was written piecemeal in answer to various questions
from believers. The fragments were jumbled together without order. The
learned are reminded by Baha that he never studied the sciences, and
there is too abundant evidence in the book itself to confirm the
statement. It ranks far below Deuteronomy as a system of laws or a
literary composition.
The opening words of the Book of Akdas state the conditions of entrance
into the religion of Baha: (1) "Verily the first thing which God hath
ordained unto His servants is the knowledge of the Dawning-Place of the
Revelation [_i. e._, of Baha]. Whosoever hath attained thereunto hath
attained unto all good; and he who is deprived thereof is indeed of the
people of error--even though he bringeth all good actions." (2) "It
behoveth every one to follow that whereunto he is commanded. These two
things are inseparable." Acceptance of Baha as the Manifestation of God
and following Him in obedience are the two conditions of discipleship.
(3) A third condition has been added since the death of Baha--namely,
adherence to Abdul Baha Abbas as supreme Head, "the centre of the
covenant." This assumption of authority by Abbas caused a bitter and
angry schism at Acca.
Remey[36] says: "He [Baha] has pointed to the one who should be looked
upon as authority by all, and has closed the doors to outside
interpretation. Therefore obedience and submission must be shown
completely to him." Mirza Asad Ullah[37] says: "Whosoever turns away
from Abdul Baha is one of the companions of the left hand [a goat], and
one of the letters of hell-fire." The rejectors of Abdul Baha are termed
Nakazeen--"the violators." They are "cut off," are "no longer of the
Kingdom." They are "spiritual corpses," from them "goes forth a
poisonous infection," "they have a vile odour," says Abdul Baha,[38] the
preacher of brotherly love and unity. In this way they fulfill their
boast of consorting with all men in "harmony and fragrance."
The minority seem to have the best of the argument,[39] but Abbas has
established himself as Supreme Pontiff. His most honoured agents call
him by titles which imply his divinity. American pilgrims worship him as
"Christ, the Master."[40] Sprague[41] declares him to be "the third of
the great Trinity of Revelators." M. Abul Karim[42] writes: "God
appeared in the Bab as the Holy Ghost, in Baha as the Father, in Abbas
as His Son." Mrs. Grundy[43] says: "Within Abdul Baha is the
inexhaustible fountain of knowledge." Remey[44] says: "Through Abdul
Baha and through him only can believers receive the spiritual power and
sustenance necessary for their growth." Among Abbas's titles are the
"Greatest Branch of God," the "Mystery of God."[45]
These are a few of the salient points of the "new revelation."
III. Another claim of Bahaism is that of superiority to former
religions.
(_a_) Its founder is declared to be superior in his personality, in his
divine knowledge, in his power of revealing. In what has already been
quoted, this is evident. The great cycle which began in Adam is said to
have reached its culmination in Baha Ullah. "The Manifestations are
ended by the appearance of this, which is the greatest of all
Manifestations," which "manifests itself only once in 500,000 years."
"He is exalted above all those who are upon earth and in the heaven."
Abdul Baha[46] says: "Consider the time of Jesus. This is greater than
that for as much as it is the calling of the Lord of Hosts." "All the
great prophets were perfect mirrors of God--manifestations of the
'Primal Will' of God--and sinless, but in Baha[47] in some sense the
Divine Essence is manifested." Phelps[48] says: "He is greater than his
predecessors." "Baha," says Kheiralla,[49] "is the Everlasting Father,
who spoke in Abraham, Moses, and Jesus Christ, who were His ministers,
and at these latter days He came Himself in the flesh to judge the quick
and the dead." Abbas said to Mrs. Grundy: "Baha is the consummation of
all degrees. He is the Revelation of all truth and light." "Christ is
the vine, Baha is the husbandman--the Lord of the vineyard." A poem says
of Baha:
By His life-fostering lip live a hundred such as Jesus;
By the Sinai of His aspect sit a thousand such as Moses;
Thou, on the night of ascent, didst entertain the prophet as Thy
guest.
Refrain:--
The Temple of God's glory is none other than Baha;
If one seeks God, let him seek Him in Baha.
Thou art the King of the Realm of the everlasting,
Thou art the Manifestation of the essence of the Lord of Glory,
The Creator of Creation.