The fact that humans always need a Divine Guide to show them God’s true path and message is nothing new. It has been the basis of all true religions and it was for this purpose that God had sent His Messengers and Prophets. This principle is a Basis of Shia Islamic doctrine and has been greatly emphasized in many traditions. These traditions not only vastly outnumber Baha’i beliefs about this concept but give an insight that is virtually inexistent in Baha’i teachings. For example, the following verse in the Quran clearly shows this meaning:

[O Prophet] You are a warner and for every people there is a guide.[1]

Imam al-Bāqir, the sixth Shia Imam, says about this verse:

The warner is the Prophet (Muḥammad) and (after him) the Guide is `Alī and in all ages there will be an Imam from amongst us who will guide (the people) to what the Prophet has brought (from God).[2]

The chapter that we mentioned this narration from is called Bāb al-iẓṭirār ila al-Ḥujja (The Chapter about the necessity of a Divine Proof). In that chapter alone 118 narrations have been mentioned that all show the meaning that God will not leave the earth without a Divine Guide. The following narration from Imam `Alī, the first Shia Imam also explicitly explains this concept and mentions that this guidance is not necessarily given by a Proof that is readily available at hand:

The Earth will not become empty of someone who will stand with God’s Proof, whether he is (living) openly  and known, or insecurely and anonymously, so that God’s proofs and clear evidences will not become void.[3]

Regarding the concept of the Holy Spirit, a great inconsistency exists within Baha’i writings when compared with Shia Islamic beliefs. Whereas in Shia traditions it has been explicitly mentioned that the Holy Spirit only associates with the Divine Messengers and Guides, `Abdu’l-Bahā claims that the Holy Spirit is an intermediary between man and God not just the prophets:

 . . . there must be a Mediator between God and Man, and this is none other than the Holy Spirit . . . the Holy Spirit is the very cause of the life of man; without the Holy Spirit he would have no intellect, he would be unable to acquire his scientific knowledge by which his great influence over the rest of creation is gained.[4]

Notwithstanding the high position it occupieth, still, with an eloquent tongue, through which the Spirit moveth, hearts are attracted and bosoms burn, it speaketh to the pure hearts and to the good and righteous souls in every spot of the earth . . . because the greatest and strongest proof for showing the abundance of the Spirit to the bodies is the very appearance of its power and influence in those bodies.[5]

The human spirit which is not fortified by the presence of the Holy Spirit is dead and in need of resurrection by that divine power; otherwise, though materially advanced to high degrees, man cannot attain full and complete progress.[6]

The concept of the Holy Spirit has been greatly spoken about in Christianity and there is no need to repeat it here. We can only conclude that this concept too, like all the other Baha’i principle is not new and has existed in previous religions.

[1] Quran 13:7

[2] Al-Majlisī, Biḥār al-anwār, vol. 23, p. 5.

[3] Al-Majlisī, Biḥār al-anwār, vol. 23, p. 44.

[4] `Abdu’l-Bahā, Paris Talks, pp. 58–59.

[5] `Abdu’l-Bahā, Bahā’ī World Faith—Selected Writings of Bahā’u’llāh and `Abdu’l-Bahā (`Abdu’l-Bahā’s Section Only), pp. 368–369.

[6] `Abdu’l-Bahā, Bahā’ī World Faith—Selected Writings of Bahā’u’llāh and `Abdu’l-Bahā (`Abdu’l-Bahā’s Section Only), pp. 241–242