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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.