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Responding to Criticism and Opposition on the Internet

Responding to Criticism and Opposition on the Internet 

Bahá’í Internet Agency 

2009 

The
efforts of Bahá’ís to use various Internet media to explore the
spiritual underpinnings of human life have opened new avenues of
dialogue, study and reflection. Blogs, social networks, multimedia
presentations, discussion fora and other Internet tools provide
creative ways to share insights from the teachings of Bahá’u’lláh and
relate them to the central issues of individual and social well-being.
Bahá’ís welcome an unfettered and constructive examination of these
teachings, but will not engage in forms of exchange or presentation
that are divisive or contentious in character. At the same time,
Bahá’ís will not hesitate to respond, in a spirit of courtesy and
fairness, to serious misrepresentations of their Faith. 

As
with all instruments of human expression, the Internet mirrors the
social reality in which it is embedded. The Universal House of Justice
has observed: 

It
is useful to bear in mind that the Internet is a reflection of the
world around us, and we find in its infinitude of pages the same
competing forces of integration and disintegration that characterize
the tumult in which humanity is caught up. In their use of the
Internet, Bahá’ís should stand aloof from the negative forces operating
within it, availing themselves of its potential to spread the Word of
God and to inspire and uplift others, while ignoring any negative
reactions their efforts may from time to time elicit.1 

Internet
initiatives by Bahá’ís should therefore aim to broaden vision
concerning challenging spiritual and social questions, shape discourse
in a unifying way, and emphasize the potentialities and promise of the
present moment in human affairs. When harnessed in this way, the
Internet can become a vehicle for promoting mutual understanding and
learning, serving others, instilling hope about the human condition,
and demonstrating rectitude of conduct. 

At
times, however, Bahá’ís will find it necessary to correct
misconceptions about essential Bahá’í tenets and goals, or respond to
attempts that deliberately misrepresent Bahá’í beliefs or history. In
determining appropriate responses to criticisms, disparaging commentary
or distortions of the Bahá’í teachings, believers can draw on a number
of spiritual principles. 

Bahá’u’llah
counsels His followers “not to view with too critical an eye the
sayings and writings of men. Let them rather approach such sayings and
writings in a spirit of open-mindedness and loving sympathy.”2 The Bahá’í community, Shoghi Effendi further 

1 From a letter dated 9 April 2008 written on behalf of the Universal House of Justice to an individual. 

2 Gleanings from the Writings of Bahá’u’lláh (Wilmette: Bahá’í Publishing Trust, 1983), p. 329, (section CLIV). 

explains,
should not “be afraid of any criticism that might be directed against
it,” for “the voice of criticism is a voice that indirectly reinforces
the proclamation of its Cause.”3 While
some categories of criticism might best be ignored for their benign
character, or understood as sincere but uninformed explorations of
Bahá’í belief, intentional efforts to assail or defame the Faith,
Bahá’u’lláh indicates, are to be treated differently: “It is incumbent
upon all men, each according to his ability, to refute the arguments of
those that have attacked the Faith of God.”4 Consequently,
an “inescapable duty” falls on Bahá’ís to deepen their knowledge of
Bahá’u’lláh’s Revelation so that when circumstances require they may
“uphold the integrity of the Faith.”5 

3 Shoghi Effendi, The Advent of Divine Justice (Wilmette: Bahá’í Publishing Trust, 1990), p. 42. 

4 Gleanings from the Writings of Bahá’u’lláh, p. 329, (section CLIV). 

5 From a letter dated 14 November 2005 written on behalf of the Universal House of Justice to all National Spiritual Assemblies. 

6 From a letter dated 22 November 1999 written on behalf of the Universal House of Justice. 

7 Tablets of Bahá’u’lláh revealed after the Kitáb-i-Aqdas (Wilmette: Bahá’í Publishing Trust, 1988), p. 221. 

8 Ibid., p. 220. 

Given
the remarkable scope and achievements of the Bahá’í community,
particularly its evident spiritual vitality and visible commitment to
social betterment in all parts of the globe, it is inevitable that the
aims and purposes of the Faith will be misunderstood, challenged and
even vilified. In this regard, the Universal House of Justice advises: 

In
correcting misrepresentations of the Faith made by those who are
hostile to it, our obligation is to set forth Bahá’u’lláh’s teachings
cogently and courteously, but firmly, supporting them with rational
proofs. Once this has been done, the challenge rests with our hearers,
whatever their interests or motivations, to consider our responses in
this same spirit of courtesy and objectivity. For Bahá’ís to go further
than this, by engaging in acrimonious debate, much less by reflecting
on the character of others, would be to cross the line that separates
legitimate defense of the Faith from contention. 

Because
circumstances differ so widely, the responsibility must rest on each
individual believer to determine, on the basis of the specific
situation, where that line applies.6 

In
emphasizing the importance of harmony in human relationships,
Bahá’u’lláh declares that “conflict and contention are categorically
forbidden in His Book.”7 He
further exhorts all people to “utter that which is meet and seemly,” to
“refrain from slander, abuse and whatever causeth sadness in men,” and
to recognize that the “religion of God is for love and unity” and not
to be made the “cause of enmity or dissension.” 8 

2 

9 Shoghi Effendi, Citadel of Faith (Wilmette: Bahá’í Publishing Trust, 1995), p. 23. 

10 From a letter dated 18 December 1985 written on behalf of the Universal House of Justice to a National Spiritual Assembly. 

11 From a letter dated 22 November 1999 written on behalf of the Universal House of Justice. 

12 ‘Abdu’l-Bahá, cited in Shoghi Effendi, God Passes By (Wilmette: Bahá’í Publishing Trust, 1995), p. 239. 

13 Tablets of Bahá’u’lláh revealed after the Kitáb-i-Aqdas, p. 36. 

Clearly,
any tendency toward argumentation or confrontation is to be eschewed by
Bahá’ís while opportunities to clarify or defend the Faith’s basic
precepts and goals should be carried out “in a restrained and
unprovocative language.”9 In
some cases, it may be appropriate to directly address topics raised by
critics, but in other situations, it may be more constructive to simply
present the authoritative Bahá’í perspective on a matter. Confusion or
erroneous understandings surrounding Bahá’í belief can best be
dispelled through a reasoned focus on issues, and the principles
underlying issues, without reference to the motivations or identity of
individuals raising the criticisms. Regardless of the approach taken,
“in our presentations and relationships we should always try to build
bridges so that our beautiful Teachings can be understood and accepted,
and the power which they have to establish unity amongst men will be
exemplified.”10 In
the end, though, if critics are not receptive to clarifications or
explanations offered, it is preferable to respectfully leave them to
themselves. 

On
a practical level, to argue directly or indirectly with those critical
of the Faith can be counterproductive. Disputatious interactions can
provide opponents with platforms to disseminate their views and
agendas, and repel the wider audience observing such interactions. In
addition, as the House of Justice notes, “Under most circumstances, it
would seem worse than futile for a Bahá’í to attempt to defend the
institutions or members of the Faith from the kind of reckless slander
that has become an all too common feature of the moral deterioration of
contemporary society, and that tends to characterize much of the
language of the Faith’s current critics.”11 

It
is apparent that some opponents seek to draw Bahá’ís into exchanges
with the intent of demonstrating that Bahá’ís are either naïve,
dogmatic, or intolerant. In particular, adherence to the provisions of
the Covenant of Bahá’u’lláh is sometimes cast in these terms, while for
believers such adherence expresses faith in a power “which quickeneth
and promoteth the development of all created things on earth.”12 Bahá’u’lláh
affirms that it is indeed possible to both tread the path of religious
faith and to be tolerant: “…observe tolerance and righteousness, which
are two lights amidst the darkness of the world and two educators for
the edification of mankind.”13 

Freedom
to believe or disbelieve is a fundamental Bahá’í principle, and the
Bahá’í community has distinguished itself by the respect it has shown
for the convictions of those who are not Bahá’ís. Diversity of
expression and creative give and take are essential aspects of Bahá’í
community development. Without diversity, unity is impossible—only
uniformity can be the result. For this reason, individual exploration
of the Bahá’í teachings is valued for its potential contribution to
community discourse and advancement. Here, the Internet affords novel
ways of fostering such investigation and learning. The individual
search for knowledge and truth, however, cannot be allowed to 

3 

14 Shoghi Effendi, The Advent of Divine Justice, p. 27. 

15 Universal House of Justice, “Individual Rights and Freedoms”, to the Followers of Bahá’u’lláh in the 

become
a source of disunity or disagreement among Bahá’ís or between Bahá’ís
and those studying the Faith. Unity of understanding and progress at
the collective level are achieved by the application of knowledge
through consultative processes. 

In
the interactive environment that characterizes current and emerging
Internet technologies, exceptional discipline is necessary if Bahá’í
standards of moderation, amity, dignity, civility, probity and candor
are to be upheld. As with all Bahá’í undertakings, Internet initiatives
should reflect a spirit of cooperation, trust, and genuine concern for
others. With regard to the treatment of detractors, Shoghi Effendi
stresses that uncompromising rectitude “must be demonstrated in the
impartiality of every defender of the Faith against its enemies, in his
fair-mindedness in recognizing any merits that enemy may possess, and
in his honesty in discharging any obligations he may have towards him.”14 Thus,
whether offering comments on Web sites, discussion boards, blogs, video
or social network pages, what is being called for is a pattern of
behavior and “an etiquette of expression worthy of the approaching
maturity of the human race.”15 

All
Bahá’ís, “however humble their origin, however limited their
experience” are called upon to vindicate the distinguishing truths and
defend the interests of the Faith.16 The
Internet extends unprecedented opportunities for Bahá’ís around the
world to participate in this endeavor. Although wide latitude is given
to the individual believer in pursuing initiatives on the Internet, the
advice of Bahá’í institutions should be sought in circumstances where
public perception of the Faith is being unduly affected by
misinformation or misrepresentation. 

As Bahá’ís enter this arena of activity, the words of ‘Abdu’l-Bahá impart assurance as to the outcome of such efforts: 

…ultimately
the radiance of the Kingdom will overwhelm the darkness of the world of
being, and the holy, exalted character of your aims will become
unmistakably apparent.17