Criticism of the Baháʼí Faith

This article is about the apologetics of the Bahá'í Faith. The conflicts which inherently surface in comparing religious doctrines have given rise to this field of study within the Bahá'í Faith [1]. Some examples of the doctrinal arguments are given here, as well as examples of the issues which critics commonly bring up.

Outline

Critiques

The Bahá'í Faith is pointed to as too idealistic and utopian in nature, especially when it comes to the ideal of world peace. Other critics have compiled what they think are flaws in the theology and interpretations [2] [3] [4], most notably its recognition of several religions whose teachings differ.

Some commonly cited critiques of principles are the exclusion of women on the Universal House of Justice, its strict set of laws, and the administrative sanctions that exist in the Faith.

Response

Bahá'ís have responded to these accusations in a number of ways. Several books [5] have been published, going into great detail about prophecies, interpretations, and accusations against the Faith. Making the Crooked Straight and I Shall Come Again are extensive books on these subjects.

Baha'is have themselves compiled answers [6][7][8] to the declared flaws, and gone so far as to say "There is an answer in the [Baha'i] teachings for everything" (Effendi, 1942)

The issues of investigation of truth, and how Baha'is should discuss criticism of the Faith, from inside and outside of its membership, was addressed in a letter by the Universal House of Justice in 1996. (see the text here: [9])

Responses From Other Religions

The Bahá'í Faith claims that major world religions all come from the same source and are fundamentally in agreement. Several specific historical figures are named as being divinely inspired Messengers of God, which include Abraham, Krishna, Zoroaster, Moses, Buddha, Jesus, and Muhammad. This list does not exclude older Prophets, who Bahá'ís also believe to hold the same station, but rather is a list of the true Manifestations of God who still had followers in the world at the time of Baha'u'llah.

Nevertheless, 'Abdu'l Baha declared that "Their sovereignty in this world is ended and their cycle is completed. Now the Throne of the Kingdom of ABHA is established..."

Baha'u'llah declared to fulfill the messianic expectations of all these faiths. Thus, converting to the Bahá'í Faith is seen as an appropriate way for followers of Christianity, Islam, and so on to show themselves faithful to their respective covenants.

Other religions (such as Taoism, Sikhism, or Native American religions) are not specifically recognized as having been inspired directly from God. However, as a general category, they are acknowledged to contain genuine spiritual influences.

In an aside, Baha'u'llah alludes to a few religions which are the product "human perversity." These are unnamed, but presumably include Satanism and Covenant-breakers.

Regardless of which category they fall into, followers of other religions naturally take issue with the Bahá'í interpretation of them. Indoctrinating the religious history of others as their own, Bahá'ís have been on the receiving end of accusations and doctrinal arguments.

Judaism

The Loss of Jewish Distinctiveness

A major presumption of Judaism is that Jews are--and ought to be--different from gentiles (non-Jews). Any trend that threatens to eradicate this divide, such as conversion or intermarriage, raises questions about the survival of Jews as a distinct people.

• Argument

If Jews convert to the Baha'i Faith en mass, and/or intermarry with Gentiles--as Baha'i theology expects to eventually happen--this will be the end of Jews as a distinct people. The culture should be preserved.

• Response

Baha'is believe that everything which is really worthy in Judaism, will survive and transfer to the Baha'i Era. Human diversity will continue to exist and be celebrated. There is no reason to think that existing cultures, even those attached to a religious tradition, will not continue on into the indefinite future.

In the Holy Land, Baha'is have refrained from accepting any Jewish converts. This shows consideration towards Judaism.

Station of the Jewish Prophets

• Argument

The prophets of the Bible, such as Moses, are ordinary people who are specially chosen by God for some great purpose, such as delivering a message. They are not divine in themselves, as the Christians say of Jesus, and the Baha'is of prophets in general.

• Response

Dispensationalism

• Argument

Following the example of Christians and Muslims, Baha'is believe that Judaism has become superseded by later religions. Jewish tradition, however, knows nothing of this. There is one Torah which God has established for all time.

• Response

The Messiah

• Argument

Judaism teaches that the Messiah, when he comes, will establish a world of peace and harmony. We obviously do not live in such a world. Therefore, the Messiah hasn't come yet.

• Response

Baha'is see Baha'u'llah as fulfilling Jewish prophesies relating to the Messiah. They do not, however, accept every Jewish tradition about him, but acknowledge only the Bible (and the Qur'an, and their own scriptures) as reliable guides. Furthermore, they have developed a somewhat different interpretive tradition of the biblical sources than has Judaism.

Christianity

"The way, the truth, and the life"

Perhaps no verse in the Bible is more quoted to Baha'is than John 14:6. Christians have this and similar verses to hold an exclusivity about their religion [10], while Baha'is believe that religion is progressively revealed by God through many Prophets [11].

• Argument

Jesus Christ is the "one and Only Begotten Son of God" (John 3:16). There is no other one in all of history like Him. He is the only way to God.

(KJV) John 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

Other similar verses include (John 1:1-14; 5:17-18; 8:56-59; 10:30-33; Col. 1:15-20; 2:9).

• Response

A fundamental Baha'i principle is the Unity of religion, which asserts that all the divine Educators are Manifestations of God on earth. Baha'is believe in the divinity of the Bible[12], and believe John 14:6 is true and accurate. These Manifestations are regarded as one, and thus this verse is applicable to all of them.

"Know thou assuredly that the essence of all the Prophets of God is one and the same. Their unity is absolute. God, the Creator, saith: There is no distinction whatsoever among the Bearers of My Message. They all have but one purpose; their secret is the same secret. To prefer one in honor to another, to exalt certain ones above the rest, is in no wise to be permitted."

(Bahá'u'lláh, Gleanings, p. 78)

However, the exclusivity that most people have found in John 14:6 is not lost in the Baha'i writings.

"The first duty prescribed by God for His servants is the recognition of Him Who is the Dayspring of His Revelation and the Fountain of His laws, Who representeth the Godhead in both the Kingdom of His Cause and the world of creation. Whoso achieveth this duty hath attained unto all good; and whoso is deprived thereof hath gone astray, though he be the author of every righteous deed."

(Bahá'u'lláh, The Kitáb-i-Aqdas, p. 17)

"Be thou assured in thyself that verily, he who turns away from this Beauty hath also turned away from the Messengers of the past and showeth pride towards God from all eternity to all eternity."

(Bahá'u'lláh, Tablet of Ahmad)

Divinity of Jesus

The Bible states that Jesus is God (John 8:24; 10:30; 12:45; 14:9; 14:11), and Christians find conflict in the idea that there could be any others like Him, whether before or after His life.

• Argument

Jesus is the unique incarnation (embodiment) of God who perfectly reveals God's nature and character to mankind (Heb. 1:1-2). He was, is, and always shall be the Second Person of the eternal Holy Trinity.

• Response

The divinity of Jesus is established in the Baha'i writings.

“As to the position of Christianity, let it be stated without any hesitation or equivocation that its Divine origin is unconditionally acknowledged, that the Sonship and Divinity of Jesus Christ are fearlessly asserted...”

(Shoghi Effendi: The Promised Day is Come, p. 113)

A common analogy derived from talks by Abdu'l Baha is that the divine Manifestations of God are like perfect mirrors which reflect the light of God. Although the sun can be seen in them, at no time did the sun enter them, or leave its place. A person looking at the mirror could say "I'm looking at the sun", or they could say "I'm not looking at the sun". Therefore some verses in the Bible refer to Jesus and God as the same (John 8:24; 10:30; 12:45; 14:9; 14:11), while others refer to them as different (Mark 13:32-33 John 1:18; 5:30; 5:37; 8:28; 14:5-6; 14:28 IKing 8:27 I Jn 4:12 Phil 2:6-7 Colossians 3:17).

"For God to descend into the conditions of existence would be the greatest of imperfections; on the contrary, His manifestation, His appearance, His rising are like the reflection of the sun in a clear, pure, polished mirror... So the Reality of Christ was a clear and polished mirror of the greatest purity and fineness. ...but from the exaltation of its holiness, and the heaven of its sanctity, the Sun did not descend to dwell and abide in the mirror."

(Abdu'l-Baha, Some Answered Questions, p. 113)

Bahá'u'lláh explained His relationship with God in the following text.

“Manifold and mysterious is My relationship with God. I am He, Himself, and He is I, Myself, except that I am that I am, and He is that He is."

(Bahá'u'lláh, Gleanings, p. 66)

Islam

Seal of the Prophets

Muslims hold fast to the belief that Muhammad is the most recent, and final of God's prophets. Baha'is regard the Báb and Bahá'u'lláh to be prophets that came after Muhammad. This is "the major theological barrier between the Bahá'í Faith and Islam."[13]

• Argument

Muhammad was the Seal of the Prophets, and anyone claiming prophethood after Him is an Apostate. [14]

"Muhammad is not the father of any of your men, but the Apostle of God, and the Seal of the Prophets."

(The Qur'an (E.H. Palmer tr), Surih 33:40)

• Response

Baha'is believe in the divinity of the Qur'an and regard (33:40) as true and accurate. They also refer to Baha'u'llah's texts which specifically address this verse, which states:

"How many are those who, through failure to understand its meaning, have allowed the term “Seal of the Prophets” to obscure their understanding, and deprive them of the grace of all His manifold bounties! Hath not Muhammad, Himself, declared: “I am all the Prophets?” Hath He not said as We have already mentioned: “I am Adam, Noah, Moses, and Jesus?” Why should Muhammad, that immortal Beauty, Who hath said: “I am the first Adam” be incapable of saying also: “I am the last Adam”?

(Baha'u'llah, The Kitáb-i-Íqán, p. 161)

Finality of Islam

Muslims believe that Islam is the final religion from God, and God's message was completed with the Qur'an [15]. Baha'is believe that the need for divine Messengers will always exist, and another will come after the passing of one thousand years (Gleanings, p. 345).

• Argument

Islam contains all that mankind will ever require until the Day of Judgement and no further revelation of the divine purpose can or will occur - Islam is the final and perfect religion.

"Verily, (the true) religion in God’s sight is Islam."

(The Qur'an (E.H. Palmer tr), Surih 3:19)

"Whosoever craves other than Islam for a religion, it shall surely not be accepted from him, and he shall, in the next world, be of those who lose."

(The Qur'an (E.H. Palmer tr), Surih 3:85)

• Response

Islam literally means: submission (to God). And Muslim, which comes from the same root means: one who submits (to God).

In the Qur'an, Noah is called a Muslim in (10:73), Moses and his followers are called Muslims (10:84/90 and 7:123) and in 3:67, "Abraham in truth was not a Jew, neither a Christian; but he was a Muslim". Abraham says to Jacob and his children "truly God hath chosen a religion for you; so die not unless ye be also Muslims," (2:128). Elsewhere Joseph prays to God to have him "die a Muslim" (12:102), and the disciples of Christ responded to God's revelation by saying, "We believe, and bear thou witness that we are Muslims" (5:111).

Verse (42:11) shows that Islam is the religion that was "commanded" to Noah, Abraham, Moses, and Jesus. Baha'is see Islam in the context of a universal religion of God, as distinct from the historical tradition that didn't exist before 622AD.

"This is the changeless Faith of God, eternal in the past, eternal in the future"

(Bahá'u'lláh, Gleanings, p. 136)

Hinduism

Polytheism

• Argument

Most forms of Hinduism accept that polytheism and worship of idols (Sanskrit murti--"statues", "images") are legitimate ways of relating to the divine. By denying this, Baha'is--contrary to their expressed claims--deny the divine character of Hinduism.

• Response

Baha'is prefer to stress aspects of Hinduism that could be considered monotheistic. Hinduism is divine because it was founded by a true prophet / manifestation, not because its present teachings fully accord with divine truth.

Interestingly, several modern Hindu reformers have rejected polytheism and idol worship. These include Brahmo Samaj founder Ram Mohan Roy as well as Rabindranath Tagore. Furthermore, on closer inspection many forms of Hinduism turn out to elevate one or another of the gods as the supreme being, of whom all the other gods are manifestations. This is usually termed henotheism but is at least closely related to monotheism.

The caste system might be a related example. Baha'is and a few Hindu reformers (Gandhi, Caitanya) oppose the caste system, against the masses of Hindu society which either support or accept it. In neither case does recognition of Hinduism's divine basis entail acceptance of all its major provisions.

Many Paths to the Divine

• Argument

Most Hindus accept that there are many, equally worth paths to the divine. These include not only various forms of Hinduism but also the different religions in the world. Which one is most appropriate is determined mainly by birth but also by other forms of karma. This produces a more tolerant view of other sects and religions than the Baha'i view, which claims that one way is the best for everybody.

• Response

Baha'is do not condemn other religions, but hold that theirs is indeed more appropriate for this present age. If the world is to be united, a common spiritual basis is necessary. Furthermore, specific teachings (such as the equality of men and women) have received insufficient emphasis by other faiths.

The faith does not accept that people should necessarily adhere to the religions of their birth, but rather that they should investigate and choose among them freely.

Status of Krishna

• Argument

For Baha'is to recognize Krishna but not other, equally beloved Hindu gods (e.g. Shiva, Lakshmi, Durga, Ganesha) is arbitrary, especially as they do not otherwise show Vaishnava tendencies.

• Argument

On what basis can Baha'is accept Krishna but reject the main scriptural sources about him--the Bhagavad-Gita, the wider Mahabharata, and the Bhagavata Purana? This is like saying one believes in Baha'u'llah but not in any of the historical or scriptural sources which tell about him. What's left?

• Response

Baha'is accept the existence of a prophet named Krishna, just as they do for a prophet named Adam, but do not claim to know much about him beyond that. Baha'is regard scriptures such as the Bhagavad-Gita with respect, but do not regard them as infallible sources of knowledge.

As a practical matter, much of the lore concerning Krishna depicts him in battle with demons, or seducing the gopis (female cowherds), or incarnating in various forms (including animal forms). Baha'i readers are likely to regard such stories as symbolic in nature, rather than actual accounts of historical events.

Shoghi Effendi wrote to an individual believer:

"We cannot be sure of the authenticity of the scriptures of Buddha and Krishna..." (1950)

(quoted in The Compilation of Compilations vol. I, p. 22)

Reincarnation

• Argument

Most Hindus accept reincarnation and karma as basic components of the Hindu religion. Baha'is reject these concepts.

• Response

Baha'is say that these are misunderstandings of divine truth. References interpreted as meaning reincarnation (tanasukh in Persian) really speak of "return" (rijat), a process whereby the archetype of some saint or prophet manifests itself aeon after aeon. Baha'u'llah, for example, was the "return" of Imam Husayn.

Status of the Vedas

• Argument

Most forms of Hinduism acknowledge the Vedas as the most holy books (originally not written but "heard", i.e. as primordial sound). The Baha'is ignore the Vedas.

• Response

This is generally true. However, the bulk of the Vedas are significant mainly as ritual texts and performance instructions. Most of them are rarely performed even by Hindus, and are more often simply chanted. Under the circumstances, Baha'is could be forgiven for focusing on elements of Hinduism that speak to their tradition more clearly.

The Upanishads are an important exception. While the Baha'i Faith cannot give them official endorsement (since the faith's central figures did not do so), these philosophical commentaries on the Vedic rituals seem to share much in common with the Baha'i understanding. For example, their teachings of Brahman and Atman could be considered similar to the concepts of God and the soul within Baha'i and other religions.

Yoga

Yoga is seen as a spiritual path in Hindu culture. Baha'is literature discourages any special form of meditation that may turn into ritual, as well as teacher-student relationships of spiritual enlightenment (guruparampara, silsila).

• Argument

Baha'is not only reject Indian traditions of yoga--any of various paths by which the spiritual practitioner ascends toward the divine, under an authorized guru--but have not developed any yoga tradition of their own.

• Response

Baha'is do possess a living spiritual tradition combining prayer, meditation on the scriptures, and action in the world (work, community life, etc.) This corresponds well to the three yogas of the Bhagavad-Gita. Furthermore, the institutions of the faith possess a spiritual authority, based on their authorization by Baha'u'llah, that may resemble the classical guruparampara in some respects.

Practice of physical yoga asanas is not restricted, and individual Baha'is may do so as they wish. Participation in yoga as a religious practice is allowed (just as visiting churches and mosques is allowed, even encouraged), provided the Baha'i do not become associated as followers of any other religion.

Buddhism

Baha'is see Buddha as a "prophet" of "God." Both of these concepts are alien to Buddhism.

"God" in Buddhism

• Argument

The historical Buddha seems not to have been a theist. Sutras acknowledge the existence of certain types of gods (e.g. devas) but the Buddha did not consider them to be religiously important. Theists have long been tempted to interpret concepts like Buddha Nature or Dharmakaya as referring to God; however, this is incompatible with the Buddhist teaching of sunyata ("emptiness") which holds that any such entity must be impermanent, and subject to causes and conditions.

• Response

Baha'is suspect that the sources have become corrupted, and that Buddhist teachings do allude to an "unborn, uncreated, undying, unmanifest" reality which is the closest that Indian culture could come to the concept of theism.

‘Abdu’l-Bahá said:

The real teaching of Buddha is the same as the teaching of Jesus Christ. The teachings of all the Prophets are the same in character. Now men have changed the teaching. If you look at the present practice of the Buddhist religion, you will see that there is little of the Reality left. Many worship idols although their teaching forbids it.

(Abdu'l-Baha, Abdu'l-Baha in London, p. 63)

Buddha as "prophet"

• Argument

The Baha'i concept of prophethood is different from the Buddhist concept of Buddhahood. For example, any sentient being is capable of becoming a Buddha, whereas prophets (in the Baha'i reading) are said to have been distinguished from ordinary people from before the creation of the world. Thus it would be inappropriate to aspire to become a prophet, but one should humbly venerate those prophets which God has sent.

• Response

Early Buddhist iconography avoids depicting the Buddha himself, but symbolizes him with an unbrella or the like. This shows that he was, in fact, regarded as especially divine.

Buddhist influences on Baha'i Faith?

• Argument

It seems that the Baha'i Faith has learned nothing from Buddhism, save the name of its founder. Nowhere does it contain any mention of the causes of suffering, or anatman (selflessness), or sunyata (emptiness). How, then, can it claim to appropriate this religion which its founders have obviously not studied?

• Response

It is true that the Baha'i Faith has been molded more by the Abrahamic religions than by Indic or Far Eastern ones. Its citations of Buddhism could usefully be compared with Christian appropriations of Isaiah, which are rejected by Jews and secular scholars, and yet have a value of their own as part of a living tradition.

That said, there do exist Arabic and Persian terms in the Baha'i writings corresponding to "selflessness" and "emptiness". Generally they represent stages of the spiritual path rather than purely ontological categories, to the extent that these can be distinguished. The Buddhist terms, as used within particular practice traditions, may also have this connotation.

Clearly much work remains for students of comparative religions, from all our traditions.

Arguments Internal to the Faith

Sanctions

The only means for expulsion in the Baha'i Faith is Covenant-breaking, but a variety of sanctions exist for those that break particular Baha'i laws, or exhibit "flagrant immorality" [16]. These sanctions are seen by some as an oppressive administrative control, while others see it as a means for holding people responsible and keeping the standards of the Faith.

The Absence of a Guardian

The Will and Testament of `Abdu'l-Bahá outlines an administration headed by the Universal House of Justice as the highest elected body, and the hereditary Guardianship as the highest appointed position. Today the majority of Baha'is follow the guidance of the Universal House of Justice, but have no living Guardian.

This issue is addressed specifically on several Wikipedia pages. See Passing of Shoghi Effendi, Bahá'í divisions, Covenant-breakers and Orthodox Bahá'í Faith for more details.

Publication of Baha'i texts

Since the time of `Abdu'l-Bahá, translations, books, and similar commentary published by Baha'is must first be approved by the National Spiritual Assembly of the country of publication. This was kept in place during Shoghi Effendi's time, and has not been changed by the Universal House of Justice.

Some Baha'is have expressed dissent at the idea of needing approval to publish works on the Faith.

Anti-Globalist Arguments

One World Government

The Baha'i writings unambiguously declare that world peace, and the unification of mankind under a single government is inevitable. An anti-globalism movement has sprung up in many parts of the world, fighting against the merging of culture, international government, and trade agreements like the WTO and NAFTA.

Universal Auxiliary Language

The elimination of minority languages is feared by ethnic groups, and an international language is a unifying factor, which is feared by opponents of globalization and world-government. Of course there is debate about which language is preferred.

Universal Compulsory Education

A universal education system might not implement the best type of education, which can range from traditional Western-style to tribal, and come in a variety of forms.

The Oneness of Humanity

Some doubt that the unity of mankind is possible or desirable. Claims of white supremacy, Free Tibet activists, and cultural hate crimes around the world show signs of deep divisions. Baha'is work in a framework of "unity in diversity". In a unified world, one population group might be allowed to dominate the others. Some groups openly denounce any attempt to unify the world, and claim it's a sign of the Anti-Christ.

Humanistic or Liberal Arguments

These arguments are made by both internal and external critics.

The Equality of Men and Women

Feminists claim that the Bahá'í Faith, despite its emphasis on the "equality of men and women," does not go far enough to support women.

• Argument

If men and women are equal, why are women excluded from serving on the faith's highest governing body, the Universal House of Justice?

• Response

We don't know. Shoghi Effendi, interpreting Baha'u'lah's references to the "men of the House of Justice", clarified this to mean males exclusively, adding that the reasons for this would one day become known. This, obviously, has not yet occurred, though Baha'is have been known to speculate about possible reasons.

The faith's endorsement of gender equality does not mean that men and women should never be differentiated. Men and women are, in fact, different--because of biology as well as social conditions. Law must reflect this if it is to be just. That said, it is understandable that Baha'is and others may wonder exactly how these principles became translated into these laws.

Some provisions of the Kitab-i-Aqdas favor women over men. A well-known one is a parent's obligation to give the education of girls priority over that of boys (in the unfortunate event that resources do not permit education for all). In this case, the underlying reasoning was made explicit (because women are the educators of the next generation). Baha'is take it on faith that other gender-specific legislation has some similar purpose.

• Argument

If men and women are equal, why do women receive less according to Baha'i inheritance law?

• Response

This is a similar situation as the above. One likely reason (but which is however not made explicit) is that males have traditionally had more obligations to support family members. Obviously this will vary from culture to culture. Baha'is are very strongly encouraged not to rely on this generic intestate will (or the equivalents from their local legal systems), but to write a will themselves which best fits the situation of their heirs.

• Argument

The Baha'i faith's emphasis on male-female "equality" reflects a rather dated feminist paradigm. Feminism has moved beyond that, but the Baha'is are still stuck in nineteenth-century mode, cheering on the suffragettes.

• Response

This is a difficult subject to generalize about. On one hand, it is likely that the faith has not gone far enough, even by its own standards, to promote the status of women. On the other hand, many contemporary feminist writers have taken positions which the faith would probably balk at supporting.

It may be helpful to view the situation from a more global perspective (as feminists themselves are doing). The intense, practical needs of the world's women are not going to be satisfied by some new form of social or literary criticism but by better access to health, education, child-care, and business opportunities. The Baha'i Faith actively promotes a number of programs with these aims, for example in India and South America.

• Argument

The very conception of the Baha'i faith assumes a patriarchal perspective. Not only are the central figures, and all recognized prophets, exclusively male, but the concept of a religion based on hierarchy and authority is very different from the modes of spirituality which prevail among women.

• Response

Teachings On Homosexuality

Main article: Homosexuality (Bahá'í Faith)

• Argument

The Baha'i Faith claims to stand for "the elimination of prejudice of every kind"; yet there is one kind of prejudice which it actively inculcates: prejudice against homosexuality. Is this not an example of hypocrisy?

• Response

The Baha'i writings, in common with those of most other religions, do reject homosexuality. Many Baha'is, have wondered and agonized over this teaching, which have brought several responses from Shoghi Effendi and the Universal House of Justice. This letter written by the latter in 1995 addresses the issue in detail.

Many letters from Shoghi Effendi state that homosexual activity is proscribed in the same spirit that heterosexual non-marital sex is proscribed--the difference being, of course, that heterosexuals are free to marry, and thereby give full expression to their sexuality. Others suggest that homosexuality is more akin to alcoholism--a kind of disorder--which may perhaps be overcome through prayer, determination, and psychological help. Obviously neither interpretation is likely to be embraced by the gay community.

In any case, Baha'is are urged to avoid singling out homosexuality over other sins (or diseases), and especially enjoined not to harass gays or lesbians--but on the contrary, to welcome them into their midst. As a practical matter, the issue is not likely to come up unless a gay or lesbian Baha'i engages in especially flagrant public behavior, such as marrying a same-sex partner.

• Argument

If Baha'is believe homosexuality can be "cured", this contradicts both expert psychological opinion and the overwhelming experience of gays.

• Response

Baha'is admit the difficulty. Shoghi Effendi writes that "it is clear from the teaching of Bahá’u’lláh that homosexuality is not a condition to which a person should be reconciled, but is a distortion of his or her nature which should be controlled or overcome. This may require a hard struggle, but so also can be the struggle of a heterosexual person to control his or her desires."

• Argument

The Baha'i prohibition of homosexuality is based on a verse by Baha'u'llah which says "we are, verily, ashamed to mention the commandment regarding boys." [check this!] This suggests that it is not homosexuality per se which is being condemned, but rather child-molesting or man-on-boy rape.

• Response

Shoghi Effendi: "No matter how devoted and fine the love may be between people of the same sex, to let it find expression in sexual acts is wrong. To say that it is ideal is no excuse. Immorality of every sort is really forbidden by Bahá'u'lláh, and homosexual relationships He looks upon as such..."

Laws of the Kitab-i-Aqdas

A commonly mentioned critique of the Bahá'í legal system comes from a passage in the Kitáb-i-Aqdas which states that an arsonists should himself be burned as punishment. It goes on to mention that there is a difference between burning an empty house, and a school full of children, and that life imprisonment is also an acceptable alternative.

Scientific Arguments

Harmony of Science and Religion

These two ideologies seem to be at odds, with people from both sides openly denouncing the other. Critics consider the Bahá'í Faith trying to unify two seemingly irreconcilable forces in an attempt to bring agreement. Interestingly, however, Baha'is themselves have no problem whatever recognizing their harmony and how they complement each other.

References

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• "There is an answer in the [Baha'i] teachings for everything" (From a letter on behalf of Shoghi Effendi, 25 September 1942)