Benefiting from the delusive grace in Baha’ism!

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Bahaismiran:

The Baha’i leaders believe that benefiting from the divine grace is merely possible by the prophetic mission and the renewal of religions. They have blocked their claimed grace practically by their claim of finality of prophethood. However, the Baha’is may introduce the elected members of the universal house of justice foundation as the replacements for benefiting from grace. It should be answered that this foundation isn’t legitimate even based on the Baha’ism leaders’ thoughts.

     The Baha’ism proselytizers emphasize that the continuation of the divine grace is just possible assuming the prophet mission and sending down new religions. As Abdul Baha has said: “All the affairs have renewed; so the reality of the divine religion must be renewed, too…”[1] it should be said that: Assuming the acceptance of the causeless claim of these proselytizers, why have the Baha’ism leaders deprived human be3ings of the divine grace by their finality of prophethood claim up to 500000 years[2] or 365 million years[3] or maybe up to eternity[4]?! Is it the Baha’ism cult creative strategy to provide men’s needs for grace continuation via sending prophets?! The Baha’is believe that if no prophet isn’t sent on a mission after their forged prophet, the members of the universal house of justice will be the intermediators of the divine grace between the Lord and people; so in the current era, the divine grace can be profited by people through the Baha’ism universal organizations and institutions. Because according to Bahaullah, the decisions made by 9-people board of the universal house of justice are infallible and are from God.[5] As Shoqi Effendi has called the period of time after Bahaullah and Abdul Baha as “genesis era” and has said about managing Baha’ism after Bahaullah: “The Excellency Abdul Baha’s death ended the first era of the Baha’i faith called “genesis era”. The genesis era is the one for promoting the Baha’i administrative discipline. A discipline annunciated by the Excellency Bab and the Excellency Bahaullah has enacted its rules and regulations and the Excellency Abdul Baha has appointed its limitations and quality in his will tablets. Additionally, at the present time, the followers of the Baha’i faith establish its base in the national and local councils… This Baha’i administrative discipline’s base is divine contrary to other organizations which were created after the departures of the owners of the previous religions. This discipline is based on limitations, commandments, teachings and institutions have been sent by the Excellency Bahaullah explicitly in his works.[6]

     Now, the question is that: How is it possible for the responsibility of intermediating grace and the divine guidance of this era human beings is taken over by a nine-people board of ordinary people elected by fallible human beings’ votes?!

     On the other side, it is a disaster when it has been said that based on the orders of the Baha’ism leaders, these nine-people board isn’t legitimate without the guardian of the faith. Because, according to Shoqi Effendi’s viewpoi9nt the guardian of the faith is the mere intermediator of the divine grace and aware of the consequence of future and affairs: “When the faith guardianship is removed of the new discipline of the Excellency Bahaullah, the basis of this discipline will be unstable.[7]” the first guardian of the Baha’i faith has considered the lack of the faith guardian as the interruption of guidance and said: “Without this institution (guardianship of the faith) the unity of God’s faith will be endangered and its base will be unstable.[8]

     Consequently, even based on the Baha’ism, the illegitimate institution of the universal house of justice can’t be replaced by the continuation of the grace claimed by the Baha’ism cult.

 

 


[1] Abbas Effendi, Makatib: Farajullah Zaki-al-Kurdi, 1921, Vol. 3, p. 332.

[2] Abbas Effendi, Makatib, the electronic copy, Vol. 2, p. 76.

[3] Ishraq Khawari, Rahiq Makhtoum, Bija: the national institute of the faith works, 103 Badi’a, Vol. 1, pp. 320-321.

[4] Hussein Ali Nouri, Iqtedarat and several other tablets, the electronic copy, p. 327

[5] Hussein Ali Nouri, Ishraqat and several other tablets, the electronic copy, p. 79.

[6] Shoqi Effendi, calling the people of the world, translated and extracted by Houshmand Fath A’azam, Canada: the institute of the Baha’i knowledge, 1993 A.D., p. 7-8.

[7] Shoqi Effendi, the Baha’i round, Germany, the national institute of the faith works, 3rd edition, 1988 A.D p. 82.

[8] Ibid, p. 83.

 

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