During the era of the successors to Bahā’u’llāh—especially in the time of Shoghi Effendi—Baha’ism was transformed into a large and extensive organization administered by the Universal House of Justice (UHJ) that imitated organizational models prevalent in the West for the administration of and structured propagation of the sect in the world.

The most important technique Baha’is use to propagate this sect and establish their beliefs over others’ are a series of slogans and statements called the Baha’i Principles that are prorogated with great pride. The source of these principles goes back to the time when Bahā’u’llāh and `Abdu’l-Bahā[14] resided in the Ottoman empire. It was there that they became familiar with a new wave of foreign thoughts and quickly realized that these ideas could set the grounds for attracting the public masses of the Middle East. Thus, they mixed them with certain Eastern and Islamic concepts, and put them forth as the Baha’i Principles.

This mixing of concepts was so obvious that `Abdu’l-Bahā was forced to bring forth an explanation regarding the similarities between Baha’i beliefs and the ideas of Western intellectuals:

When asked whether Bahā’u’llāh had made a special study of Western writings and founded His teachings in accordance with them `Abdu’l-Bahā said that the books of Bahā’u’llāh, written and printed as long ago as the 1870s, contained the ideals now so familiar to the West, although at that time these ideas had not been printed or thought of in the West.[15] 

However, many of the arguments that are brought forward in these principles were expressed by others in the years before 1870. Another important point is that while the works of Bahā’u’llāh were recorded around the year 1870, the Baha’i Principles were never brought forward by him in this order, detail, and with such emphasis.

In fact, Bahā’u’llāh’s son `Abdu’l-Bahā brought forward the various principles of Baha’ism years after the death of his father. By that time, many of these issues had been raised at great length in the world, particularly in the West, and were already noteworthy. The evidence for this will be presented throughout this book.

`Abdu’l-Bahā claimed that his father had gifted humanity with a series of pure principles, the likeness of which could not be found anywhere else. When explaining each principle, he would refer to the scattered utterances of his father and try to find words from Bahā’u’llāh that would relate them to him.

However, this effort would never satisfy any seeker of the truth who knew that these principles were not written by Bahā’u’llāh, but rather compiled years after his demise, by his son `Abdu’l-Bahā.

Despite `Abdu’l-Bahā’s insistence that these principles were purely teachings from his father (Bahā’u’llāh), his large role in compiling and publishing them cannot be hidden nor denied; to the extent that in some cases, the opinion of Bahā’u’llāh contradicts that of his son. Due to the sheer amount of these contradictions, we have avoided mentioning them in this section and will postpone their analysis until future chapters when we look at the respective principles.

Regardless of the means of compilation, these principles are considered to be the most important social teachings of the Baha’i doctrine. Baha’i leaders have spoken at such length describing these principles that one is induced to believe they are the only path to salvation for humanity. For example, `Abdu’l-Bahā says:

The principles of his Highness Bahā’u’llāh are comprehensive of all teachings and it is clear and obvious that salvation and success are unfeasible and impossible for humanity without them and every sect in the human race will find their ultimate aspirations present and evident in these heavenly principles.[16]

Furthermore, when this creed is preached, the audience are made to believe that these teachings and principles were virtually non-existent before the advent of Bahā’u’llāh and all his teachings and principles are novel and new. For instance, `Abdu’l-Bahā claims that before the birth of Baha’ism, there was no mention of these principles in Iran:

Not even a word of these principles had been heard in Iran before the appearance of Bahā’u’llāh. Go research about this so that it becomes evident and obvious to you.[17]

This statement—is without doubt—completely false and as we will show continuously throughout this book, many of the claimed novel Baha’i principles were based on Shia Islamic beliefs well known in Iran.

In another instance he claims that everyone believes that these teachings have no equal:

The call of Allah (nidā Allāh) was raised to such an extent that . . . the minds were astonished at what call this is that is so high? What is this star that has come up? Some were astonished, others were researching, and others were uttering proofs. They all said, “The principles of his Highness Bahā’u’llāh truly have no equal, they are the soul of this era and the light of this century.”[18]

This statement is also false and what `Abdu’l-Bahā claims is unfounded. Finally, in another speech, he lists these teachings one by one and claims that they are all new:

I will speak to you concerning the special teachings of Bahā’u’llāh. All the divine principles announced by the tongue of the Prophets of the past are to be found in the words of Bahā’u’llāh; but in addition to these He has revealed certain new teachings which are not found in any of the sacred Books of former times. I shall mention some of them; the others, which are many in number, may be found in the Books, Tablets and Epistles written by Bahā’u’llāh—such as the Hidden Words, the Glad Tidings, the Words of Paradise, Tajalliyāt, Tarazāt and others. Likewise, in the Kitāb-i-Aqdas there are new teachings which cannot be found in any of the past Books or Epistles of the Prophets . . . Bahā’u’llāh removed this by proclaiming the oneness of the world of humanity, and this principle is specialized in His teachings  . . . Another new principle revealed by Bahā’u’llāh is the injunction to investigate truth . . . Bahā’u’llāh has announced that the foundation of all the religions of God is one, that oneness is truth and truth is oneness which does not admit of plurality. This teaching is new and specialized to this Manifestation . . . He sets forth a new principle for this day in the announcement that religion must be the cause of unity, harmony and agreement among mankind . . . The harmony of religious belief with reason is a new vista which Bahā’u’llāh has opened for the soul of man . . . He establishes the equality of man and woman. This is peculiar to the teachings of Bahā’u’llāh, for all other religions have placed man above woman . . . A new religious principle is that prejudice and fanaticism—whether sectarian, denominational, patriotic or political—are destructive to the foundation of human solidarity . . . Universal peace is assured by Bahā’u’llāh as a fundamental accomplishment of the religion of God—that peace shall prevail among nations, governments and peoples, among religions, races and all conditions of mankind. This is one of the special characteristics of the Word of God revealed in this Manifestation . . . Bahā’u’llāh declares that all mankind should attain knowledge and acquire an education. This is a necessary principle of religious belief and observance, characteristically new in this dispensation. He has set forth the solution and provided the remedy for the economic question. No religious Books of the past Prophets speak of this important human problem . . . As to the most great characteristic of the revelation of Bahā’u’llāh, a specific teaching not given by any of the Prophets of the past: It is the ordination and appointment of the Center of the Covenant . . . You have asked me what new principles have been revealed by Him. I have mentioned a few only. There are many others, but time does not permit their mention tonight.[19]

Even with such obvious and open statements regarding the novelty and originality of these teachings, `Abdu’l-Bahā himself clearly states elsewhere that what Bahā’u’llāh has brought, is the same as what the previous prophets had brought, and that he only reviewed and restored them:

All Divine Prophets struggled for the Oneness of Humanity . . . His Highness, Bahā’u’llāh, renewed the teachings of the prophets.[20]

The foundation that all the previous Prophets laid, those are the foundations of Bahā’u’llāh and that foundation is the Oneness of the World of Humanity . . . and that foundation is Universal Peace.[21]

So what exactly has Bahā’u’llāh brought for the people of this age if the foundation of all religions is one and he is merely renewing them? And why does `Abdu’l-Bahā insist these teachings are new while he claims elsewhere that these teachings are what every Divine Prophet had taught?

The Principles Attributed to Bahā’u’llāh

The principles that have been attributed to Bahā’u’llāh and Baha’ism do not have a set number and have been referred to as being between four and eighteen in various Baha’i works. Baha’i books also conflict in their order. However, they are most commonly famous as the twelve principles. The most important of these include:

1- The Independent Investigation of Truth, Unfettered by Superstition or Tradition

2- The Oneness of Humanity

3- Religion Must be the Source of Unity and Fellowship

4- Religion Must be in Conformity with Science and Reason

5- The Removal of All Prejudice

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

7- Establishment of a Universal House of Justice and Supreme Tribunal[22]

8- Universal Compulsory Education

9- A Universal Auxiliary Language

10- The Equality of Men and Women

11- Establishment of Universal Peace

12- The World of Humanity is in the Need of the Breath of the Holy Spirit

This Book’s Approach in Analyzing Baha’i Principles

In order to better benefit from this study, three fundamental approaches have been utilized.

The First Approach: Staying Away From Prejudice

The current document has been complied while avoiding any sort of sympathy for any particular individual, group, or religion. The method used by the authors of this book when analyzing the statements of the founders of Baha’ism to seek the truth was using the divine blessing of reason. For reason is the sole solid yardstick for determining truth from falsehood.

The Second Approach: Using Original Baha’i Sources

The method used in this study when quoting Baha’i literature is to use primary sources, and specific references to authentic books and texts that are approved of by the Baha’i authorities. These references—from primary authentic sources—are cited as footnotes so that the readers can easily have access to the exact phrases without having to refer to the original sources. Thus, significant time and effort was put adjusting the above mentioned material so that no claim be made without proper references.

In a few minor cases, non-Baha’i sources have been used. These sources have only been used to further prove a point that we have already shown otherwise using Baha’i sources.

The Third Approach: The Uniformity of the Course of the Research in All Chapters

For the ease of the readers, each principle is brought forth in one separate chapter. In each chapter, the corresponding principle is analyzed from three separate perspectives. Then, in a section titled “Read and Ponder,” an overall comparison will be made between the sayings of the leaders of Baha’ism, and in the end, a brief conclusion regarding the mentioned principle will be stated.

The Three Perspectives Used in this Study to Analyze the Baha’i Principles

1- Are These Principles Novel?

Are these principles—as Baha’is claim—novel?

Had no religion, creed, thinker, or authority uttered them before Baha’ism?

Had—as `Abdu’l-Bahā claimed—not one word of them been heard in Iran before the appearance of Bahā’u’llāh?[23]

2-Did the Baha’i Leaders Act Upon These Principles?

Were these principles observed in the life and actions of the founders of Baha’ism or did they merely present them as slogans and used their glamour to promote their own way?

`Abdu’l-Bahā says:

All nations are perfect in their sayings. They all mention they are lovers of good, they all say truth is approved and falsehood is disapproved . . . but they all remain in the world of words. There is no action.[24]

If a person knows that knowledge is glorified, this does not make him a scholar, if a person knows honor is approved of, this does not make him honorable, and according to this analogy, knowing does not result in attainment.[25]

Thus, if Baha’i’s—particularly their leaders—do not act upon these principles, then they have no superiority over other beliefs.

3-Are These Principles Rational and Logical?

The fact that a statement appears elegant and logical at first glance does not guarantee its correctness. Although Baha’i principles might initially appear to be logical, we will show that in most cases they are illogical and unreasonable.