Principle Number 6:

The Equalization of the Means of Livelihood for All Humanity:-

Abdul Baha has said as follows regarding equalisation.

“Every human being has the right to live; they have a right to rest, and to a certain amount of well-being. As a rich man is able to live in his palace surrounded by luxury and the greatest comfort, so should a poor man be able to have the necessaries
of life. Nobody should die of hunger; everybody should have sufficient clothing; one man should not live in excess while another has no possible means of existence."
`Abdu’l-Bahā, Paris Talks, pp. 131–132.

Bahais claim too much .Now let us see whether the Founders of the Baha’i Creed Follow the Goal of Equalization of the Means of Livelihood for All Humanity?.

Confiscating the wealth of all non-Bābīs:

Bab had given orders to confiscate the wealth of all who didn’t believe in him:
The fifth chapter of the fifth unit which is about the decree of taking the property of those who do not believe in [the religion] of Bayan and giving it back if they become believers in this religion, except in the lands where taking [property] is not possible?
The Bāb, Farsi Bayān, unit 5, chap. 5.

According to Baha’i law a deceased’s living residence is solely the property of his oldest son even if the deceased has left no other wealth behind.

Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, chap. 10, p. 128.

Similarly there are many other laws which shows that Equalization of the Means of Livelihood for All Humanity is not possible by such laws?

Four means have been devised by Bahā’u’llāh and `Abdu’l-Bahā to Equalize the means of livelihood to allow the flow and distribution of wealth and prevent it from accumulating in the possession of a small minority and that is Inheritance , Tax, Huquq Allah , Zakat Tax as mentioned in the book “Abd al-Ḥamīd Ishrāq Khāwarī, Ganjīniy-i ḥudūd wa aḥkām, Ch 9,10,12 ” ,but if we observe them minutely we would come to know that none of these methods is proper in achieving the equalisation of means of livelihood among mankind .

Religious teachings about social justice have existed ever since antiquity. This is a goal most, if not all, religions have been striving to achieve. All previous religions and most economic movements, have in one form or another, strived to achieve this goal and to narrow the gap between the rich and the poor. Wishing for this to happen will bear no fruit unless an efficient method is implemented to achieve this goal. The methods put forward by the Baha’i creed are mostly similar to methods already legislated in Islam or proposed by advocators of economic movements. Thus the claim that this principle is novel is baseless.

We showed a number of Baha’i laws which go against this principle. These, are all a confirmation of the superficiality of this slogan in Baha’ism.

Equalizing the means of livelihood and narrowing the gap between the rich and the poor is definitely logical and a wish all humanity and religions had. In the Baha’i creed, it is claimed that the only method which can be used to reach this goal is the one put forward by Bahā’u’llāh. A quick analysis of this method shows that it lacks a means to bridge the gap between the rich and the poor and at most can only help the extremely poverty-stricken.