Why I believe Baha’i is false

 

My initial impression of the teaching of Bahá’u’lláh was favorable. After all, the objectives of peace and regeneration of the world were noble and desirable. However, noble objectives are not sufficient to substantiate the reality of its claim to be the ultimate explanation of supernatural reality.

What about the many cases of martyrdom of believers in the Bab and in Bahá’u’lláh? Do not these lend credence to the Baha’i faith? Much as one is emotionally inclined to do so, I believe this is insufficient to constitute proof of supernatural reality

Bahá’u’lláh proposes that divine revelation occurs in stages This is the concept of progressive revelation. Each stage is suitable for the level of human understanding at that particular stage in history. He proposed that he is the ultimate Messenger of God and constitute the Messiah hoped for by the Jews, the triumphant return of Jesus Christ and the long-awaited return of Imam Mahdi.

This audacious claim is nonetheless a theory. Any theory purporting to explain the divine is attempting to explain a reality in the supernatural realm. As such, it must stand up to the scrutiny of tests of supernatural reality.

If the writings associated with the theory contain historically supported events which cannot be explained by nature, then it constitutes evidence that the theory probably describes a supernatural reality.

The two objective tests of supernatural reality are accurate predictions of future events and performance of miracles.

Prediction of future events constitute one type of evidence of supernatural reality if the likelihood of those events taking place by chance is extremely remote.

Other than three predictions, I have yet to find other predictions in the life and works of Bahá’u’lláh which have come to pass in secular history

Behá’u’lláh claimed that the Báb had predicted  his coming.

The Báb had declared that his own revelation as the “door” to the Imam Mahdi was not final, and that he would, at some future time be succeeded by “Him whom God shall manifest”. At the same time the Báb had laid it down that the time of this promised deliverer’s arrival was known only to God, that no one could falsely claim to be him. The Báb also indicated that the next manifestation would appear suddenly and unexpectedly.

After the execution of the Báb in July 1850 by the Iranian government, a number of important Babis put forth extravagant claims of divinity. This included Sayyid Basir-i Hindi of Multan in 1851. He was one of several Babi leaders of the time who claimed participation in divine manifestations, similar in some ways to those claimed by Sufis or mystics Another such person was Sayyid `Uluvv who had made claims to being God incarnate. He resided in the shrine city of Kerbala in Iraq, the site of the tomb of the Imam Husayn.

Thus during those turbulent times, anyone could claim he was “Him whom God shall manifest.”I believe Bahá’u’lláh seized the opportunity to declare his divinity and take over the mantle of leadership of the Babis. Thus his appearance as “Him whom God shall manifest” was neither sudden nor unexpected.

Bahá’u’lláh predicted that Sultan `Abdu’l-`Aziz, the Grand Vizer, `Ali Páshá and the associate, Fu’ád Páshá would have their lives taken from them as punishment for exiling him to the prison city of Akka.

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