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One of the most important criteria for distinguishing the divine school from the non-divine is its approach to the belief of monotheism, which means the oneness of God. Monotheism is the most important principle of Islam. One of the groups that introduce itself as a divine and monotheistic religion is Baha'i. This article seeks to answer the question, what is the most important criterion and measurement for the truth of the claims of the divinity of religions, and is Baha'i a divine and monotheistic religion? In response, the belief in the monotheism of Almighty God is one of the most reliable indicators and criteria of a religion's divinity and non-humanity, and it has been shown that the claims of divinity and lordship of the Baha'i leaders do not allow Baha'ism to be accepted as a divine religion. Also, in this study, the responses and justifications of the Baha'is to the claims of their leaders have been discussed and the criticisms that have been made to them have been presented. One of the most common justifications is the use of Islamic mystics' materials, which, in addition to the impossibility of adapting those materials to the claims of divinity, can be found in the documents and works of Baha'i leaders.

Mirza Mohammad Hasan Hosseini Shirazi (The jurist and great authority of Shia Societies during Qajar time) has been mentioned many times in the historical texts of Babi and Baha'i. What is examined here is their statement about his family relation with Ali Mohammad Bab. Also, we study if his faith based on Bab's invitation, which is sometimes referred to as the secret faith of Babi and sometimes with the secret faith of Baha'i. This research is disassociated with the second view (the secret faith by the invitation of Bab and Bahaullah).

Although the Babi creeds grounded around the advent of the promised savior of the Shia first, it changed greatly since 1264A.H.However, Ali Mohammad (Bab) left the position of being the gate of Imam Zaman (Mahdi), and declared that Islam is abrogated, and claimed of the emergence of a new Faith called as Bayanic Religion. His followers have tried hard to declare that Islam is outdated, and replacing the Kitab-i-Bayan in place of Quran, and propagate it as a new and independent religion. In this article, we try to study what has happened in Badasht gathering, and how the abrogation of Islam was announced by the Bab.

Historiography in Babi and Baha’i Faiths, unlike the historiographies in many other cultures and societies, has a long story, equal to the Babi – Bahai history! The Babi - Baha’i historians have made changes in their histories during the period of the formation and evolution of these faiths, according to the changes in their leadership. Therefore, paying attention to internal conflicts and disputes, as well as strategic changes in the reign of each leader, is very important and fundamental to recognize the historiography in that era. Also Babi - Baha’i historiography is not immune from plagues such as a pious view of accepting far-fetched events, relying on the words of leaders as sacred ones contrasting with real events recorded by other historians. This article, while analyzing the changes of leadership in the Babi and Baha’i Faiths, and the shift of social power among their descendants, examines the impact of this phenomenon on the Babi and Baha’i historiography, and presents some of the challenges in studying historical books written by the Baha’i believers by providing examples and documents.

It is well known that the Baha'i organization has focused much of its propaganda on the Fatimah Begum Baraghani, nicknamed as Tahirih Qurrat al-Ayn in recent decades, as a Baha'i reformist, intellectual, and freedom-seeking model for the women in Iran. Therefore, they occasionally hold seminars abroad and praise her views. In one of these conferences, One of the invited speakers was Mrs. Mehrangiz Kar, who said at the end of her speech: "If Tahirih had been alive today, was the Baha'i organization ready to accept her as a member to the Universal House of Justice (UHJ)?!" (Because women are forbidden from entering the Universal House of Justice).
This brief sentence triggered widespread attacks on the speaker, who forced Universal House of Justice to make a statement and turn off the subject.
This article attempts to clarify the Baha'i attitudes about the beliefs of Tahirih and presenting their controversial views about her. On the one hand, Tahirih's is praised for believing in Ali Muhammad Bab, so that Bahaullah curse anyone who says that she has abrogated Babi Faith; and on the other hand, the Baha’i sources  protest and condemn Babis and their beliefs and practices. In this paper, based on the documents presented in both contexts, it is concluded that such a contradiction is against the truth and honesty.

As Mirza Ali Mohammad Shirazi claimed to be a new prophet at this age and gained followers for himself, some of them claimed to be his successor after his death. They claimed that they are the Promised Ones (the one who will be appeared by God) to whom Bab preached. One of the claimants who was able to attract more Babi was Mirza Hussein Ali Nouri, known as Baha’u’llah. He announced himself as the next prophet to appear. After that event, the Baha’is sought to justify the two successive advents of Bab and Bahá’u’lláh in less than ten years, and tried to justify it by special interpretation of the verses of the Qur’an and Hadiths, as well as the histories of double appearances in previous religions. This article responds to these justifications by showing that the use of verses and traditions and even the history of the prophets has been essentially insufficient in proving this, and the Baha’is and Baha’i leaders have interpreted the holy verses and narratives in their own favor.