posted on Feb, 8 2010 @ 11:43 AM
I have studied the Baha'i faith for 32 years, beginning with an undergraduate course in Living Religion of the East, and then historical works and
the body of writings of the Baha'i faith. I was not able to recognize a single comment in your posting that jibes with what I have studied and
learned abut the Baha'i faith. For example it is not a 'composite religion'. It has its own very extensive body of literature and teachings. It
does recognize and validate the Founders of the great religions that came before it. Also, the Bab made it clear that His mission was to prepare the
way for another Messenger who would follow. There was no strife between these two Personages.
With Muhammad the Prophetic circle (Adamic) culminates, I think this is one meaning of “Seal of Prophets”. A poster on a different cite noted:
"There are two words in arabic: "Nabi" نبی which means prophet, and "Rasul" which means messenger رسول. The Prophet has no Book (holy
book, scripture or new rules) and no followers (as the prophets in Jewish history), But a messenger, like Moses, Jesus and Mohammad, have brought a
new book, new rules, and they have new followers or believers.
The "Seal of the Prophets" in surih 33, verse 39 in the Quran, talk about prophets and not messengers. The station of a messenger is higher than
that of a prophet, by this I mean that a messenger at the same time is also a prophet."
The Baha'i faith is not an offshoot of Islam, anymore than Christianity could be called an offshoot of Judaism. THey are independent faiths.
Baha'is believe the Bab, and Baha'u'llah who was a descendent of Mohammed, were Messengers. They brought new teachings and a new calendar. Some
have identified them as the "twin stars" mentioned in the Bible. As to the quality of their Arabic writing, Baha'u'llah was the son of a Persian
nobleman. His name is Arabic, and He was reknowned for His literacy and poetic writing. I quote:
"Bahá'u'lláh composed another poem in the mountains of Sulaymaniyyih in Iraqi Kurdistan (some time between 1854 and 1856), "The Dove Ode"
(Qasídiy-i 'izz-i varqá'iyyih), this one in Arabic (though with a Persian title) and expressly modelled on the famous "Magnificent Ode rhyming in
the letter T" (tâ'iyyat al-kubrâ) by Ibn al-Fârid (1181-1235). Provisional translations of both of these poems of Bahá'u'lláh have been
published by Stephen Lambden and Juan Cole, respectively.[2]
The rhetorical conventions of expository literature in Persian and Arabic call for authors to quote lines of verse, usually from a famous poet, as a
means to close an argument with a flourish, point a moral, or adduce a respected authority for the view expressed. Following this tradition,
particularly in his early works, Bahá'u'lláh[1] quotes from many poets, including Sanâ'i, 'Attâr, Hâfez, and especially Rumi."
Bahá’u’lláh’s ‘Mathnavíy-i Mubárak’
introduction and
provisional verse translation
Franklin Lewis