An in-depth Investigation of Baha’i Principles
`Abdu’l-Bahā claims:
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.
When Baha’is say, “from amongst all governments and nations a supreme tribunal must be established,” if they are referring to an organization like the United Nations, a fundamental contradiction arises. Such an organization will not necessarily help the people or be of any benefit to them, because the people in the UN represent their respective governments, not their people, and not all governments are truly representative of their people.
Bahā’u’llāh opines that the system in England seems appropriate for the Baha’i administration:
The system of government which the British people have adopted in London appeareth to be good, for it is adorned with the light of both kingship and of the consultation of the people.
If the purpose of this principle is the assistance of the needy by the wealthy and implementation of a series of laws and legislations which help in closing the income gap between different groups of the community, then yes it is completely logical and rational. The problem in reaching such a goal, is to bring forward a practical program and to introduce a system which allows the efficient implementation of such a program.
1- 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.
Modern economic movements date back to the sixteenth and seventeenth centuries. All these movements have the common belief that society is economically flawed and not in favor of the general population. The doctrines proposed by these movements were all brought forward with the promise of reform and better means of livelihood for the people. Many of these doctrines, when implemented, failed to perform as promised and were put aside.
Not all forms of prejudice and zeal can be considered bad. For instance, national prejudice and zeal, in times of foreign intervention, is by no means detestable, rather it is necessary. Bahā’u’llāh even detests national prejudice and pride
A quick review of Baha’i scripture and history shows that Baha’i leaders have shown great a great amount of prejudice regarding different matters.
`Abdu’l-Bahā claims this principle is new:
A new religious principle is that prejudice and fanaticism—whether sectarian, denominational, patriotic or political—are destructive to the foundation of human solidarity; therefore, man should release himself from such bonds in order that the oneness of the world of humanity may become manifest.
Abdu’l-Bahā says:
If religious beliefs contradict reason and science, then of course [they are] ignorance.
Depending on the situation, Baha’i’s change the meaning of science.