monotheism

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.

Abdu'l-Bahá has introduced the "unity of the human world" as a supreme principle in the Baha'i religion. He introduces Baha’i as a religion that seeks to realize this ideal, but to what extent Baha’i in general and Abdu'l-Bahá in particular is true in this matter while it is a matter of many doubts. In this article, which is organized by descriptive and analytical method, the principle of unity of the human world is judged. The findings of this research show that the divine religions' call for unity has always been around the monotheism and worshiping God but Baha'i has strayed away from this basic principle. There are also contradictions among other Baha'i teachings with this issue. In addition, we can count numerous behavioral examples of Baha'i leaders that are in contradiction with this principle. These examples show that either this principle is basically not appli- cable - as the Baha'i leaders themselves have not been able to comply with its provisions or that it was formulated to achieve specific goals and for others and the Baha'i leaders themselves did not believe in it. In the meantime, Baha'i's leader’s dependence on the humanistic schools of thought in the East and West distort the innovation and correctness of this principle in this Faith. On the other hand, in its behavior and belief, Baha'i not only does not have a solution to realize the "unity of the human world", but also does not move in the direction of achieving it.

Unity of Divine Acts : It is believed that everything that happens in the world, even the actions of other beings, is the action of God. According to the unity of Divine acts, every action from every being is done by the power and will of God. Muslim scholars have given rational and Qur’anic reasons for the unity of Divine acts. Among them are the verses in which God is introduced as the Creator of all things. Due to their school of thought, the commentators are either compulsive (Jabri), delegated (Tafvizi) or Shiite, so they have various opinions in interpreting the verses of unity of Divine acts, which should be examined. The Ash’arites, considering the unity of Divine acts, do not consider man as an independent being. The Mu’tazilites accept the unity of Divine acts but do not consider the voluntary actions of man as the act of God and attribute them only to man himself. Imami Shiites consider both views to be incorrect and believe that the unity of Divine acts is not incompatible with human free will. They consider the voluntary actions of man in line with the action of God and attribute them to both God and man. Monotheism in creation and monotheism in Lordship are the types of unity of Divine acts and reliance on God and monotheism in worship are the effects of unity of Divine acts.

The problem which is discussed in this paper is the “problem of evil”. This problem has brought about problems in three areas of belief to monotheism, justice, and divine wisdom. The method of conducting this research is library-based studies and collection of
aspects of this discussion from the related books in this field. In general, the issues which will be proved and what will be presented in this paper are briefly as follows:1. Expression of doubtfulness and its problems
2. Review of the three evil which was mentioned, and degeneration of their areas
3. Detailed review of the true nature of evil and the discovery of relativity and its non-existence
4. Response of religious people outside the framework of rational reasoning to this issue
5. The prophecies of Aristotle and Plato, and the comparison between them and the phrases of the elders of the tribe and heads of the tribes in this respect
6. The transformation of the distinction between good and evil and the expression of its effects and benefits And in general the result of this problem that what exists is pure
good or have lots of goodness, and in a more precise way to prove (non-existence of evil) and also non-defection of it from goodness and the statement of the benefits of evil. And the proof of this issue that the existing system, is the best possible system, and this important issue which is the reason for the creation of the imperfect beings, is the kindness of the essence of Almighty Allah.

Human nature (Fitra) is the best and easiest way to understand the existence of God. It has been proved during the history that hu man beings perceived an endless power, in which they believed, but they were not properly capable of identifying this power, since there were some wrong processes and cruel authorities who deprived people from developing their nature. Therefore, they were not able to know this endless power the way they actually should. The natu ral identification of God can be rationally proved. On the other hand, there are a lot of verses and narratives underlining and con firming this type of recognition. Verses such as Ayatol Misaq (Al A’raf: 172176), Ayatol Falak (Yasin: 40), and Ayatol Fitra (Al Rum: 30), and also some narratives affirm this sort of recognition. The rational and traditional proofs for the natural recognition are investigated in this paper.