Bahá'í Faith

The Baha'i religion was founded by Baha'u'llah, a 19th-century Iranian leader of Babi exiles in the Ottoman Empire. Members recognize Baha'u'llah as the most recent of a series of divine prophets, whose revelation supercedes the provisions of Islam as well as other, earlier religions.

From its roots in the Middle East, the Baha'i religion attracted followers from Western countries in the early 20th century, especially in the wake of a 1912-1913 speaking tour by Baha'u'llah's grandson 'Abdul-Baha. During the 1960's, heeding the call of 'Abdul-Baha'is grandson Shoghi Effendi, Baha'i missionaries spread their religion to various Third World countries. Thus the religion has achieved a noteworthy ethnic diversity as well as geographic spread. Recent estimates of their population have ranged from a little more than a million, to upwards of seven million, with Baha'i sources tending toward the higher number.

Schisms have occurred periodically during the religion's history, resulting in the formation of several splinter groups following different lineages of authority. By far the largest grouping of Baha'is recognizes the Universal House of Justice in Haifa, Israel (est. 1963) as its supreme body. Other groups boast perhaps several hundred followers altogether. Members of rival groups shun one another, with each viewing the other as having "broken the covenant."

A central Baha'i teaching is that of the unity of humanity. That is, Baha'is believe that their revelation heralds the gradual rise of a new global civilization, characterized by peace between all nations. Ultimately, most of the world's people are expected to become Baha'is. This emphasis on the unity of humanity parallels the oneness which Baha'is observe in the major world religions, for which they posit a common divine source; as well as the unity of God.

Nomenclature

The word "Baha'i" (/baˈhaːʔiː/)comes from the Arabic word Bahá’ (بهاء), meaning "glory" or "splendor"--a term which forms part of Baha'u'llah's assumed title.

Properly the term "Baha'i" is either an adjective referring to the religion, or a noun for a follower of Baha'u'llah, but not a noun for the religion itself. Today Baha'is often refer to their religion as the "Baha'i Faith"--i.e. preferring "faith" to "religion," and treating it as part of the religion's name. Names like "Baha'ism", "Bahaism", etc. are sometimes encountered in older material, or in material by dissidents, but are avoided by mainstream Baha'is for complex historical reasons. "Baha'i religion" is a common academic usage.

Bahá'ís prefer the orthographies "Bahá'í", "Bahá'ís", "the Báb", "Bahá'u'lláh", and "`Abdu'l-Bahá", using a particular transcription of the Arabic and Persian in publications. The spellings of "Behaism" and "Beha 'Ollah" are associated with now-defunct splinter groups.

Sect or Religion?

Baha'is consider theirs to be an "independent world religion" whose relationship to Islam is similar to that of Christianity to Judaism, or of Buddhism to Hinduism. That is to say, while Baha'is recognize Islam as their parent religion, and the source of much of their theology and practice, they categorically reject a Muslim identity for themselves. Much Baha'i literature insists on the religion's equal status with "other" major world religions (size nothwithstanding). Terms such as "sect" are rejected on theological grounds as they tend to reduce the Baha'i religion to a subset of Islam.

This perspective became normative under the leadership of Shoghi Effendi. Previously, Baha'is from Muslim backgrounds would have been assumed to be Muslims, albeit of a special sect; whereas early Western converts often assumed the Baha'is to be an ecumenical group open to members of any religion.

A number of Muslim authorities reject the notion that Baha'is constitute an independent religion. Islamic law recognizes as a Muslim, anyone who accepts Muhammad as a prophet of God (which Baha'is do). Baha'is accept Muhammad as the Seal of the Prophets, but interpret this phrase in such a way as to allow additional prophets (such as Baha'u'llah) after Muhammad. Thus, from a Muslim perspective they resemble the Ahmadiyyah movement, with the crucial difference that Baha'is claim that Islamic law has been superceded.

In answer to criticism that their religion is too small to deserve comparison with Christianity or Islam, Baha'i literature argues that theirs is the "second-most widespread" religion in the world (after Christianity). Their argument assumes the existence of local and national "spiritual assemblies" to be the criterion by which the claim of "significant presence" in a country may be established. (Larger religions usually prefer to focus on the number of countries in which they are the majority.)

The Baha'i religion is sometimes treated as a New Religious Movement, by those who accept 19th-century movements as "new." As such it would be grouped with Mormonism or Theosophy, or (limiting ourselves to groups claiming to be independent religions) to Tenrikyo or Caodaism--and indeed, constitute one of the largest and most established of such groups.

Beliefs

The purpose of life in the Bahá'í scriptures is to acquire virtues, know God, develop spiritually, and help carry forward an ever-advancing civilization. The personal development is conceived as an organic process, like the development of a fetus, assisted by God's Messengers. Bahá'u'lláh taught of an afterlife in which the soul may progress infinitely through ever-more-exalted spiritual realms. Heaven and Hell are perceived as a reference to an individual's proximity to God, and not as exclusive or physical places.

Bahá'ís believe that while God's essence can never be fully fathomed, he can be understood through his "names and attributes." These are likened to gems and include such divine qualities as compassion or wisdom. The purpose of God in revealing himself to mankind is to bring "the Mystic Gems out of the mine of man."

Baha'i literature often cites lists of core "principles" formulated by 'Abdul-Baha during his tour of Europe and America. The first three of this list are commonly referred to as the "three onenesses":

Practices

The laws of the Bahá'í Faith primarily come from the Kitáb-i-Aqdas, Bahá'u'lláh's book of laws. While some of the laws from the Kitáb-i-Aqdas are applicable at the present time, Bahá'u'lláh has provided for the progressive application of other laws that are dependent upon the existence of a predominantly Bahá'í society, which is expected gradually to come into being. The laws, when not in direct conflict with the civil laws of the country of residence are binding on every Bahá'í. The observance of personal laws such as prayer or fasting, while a universal obligation, is the sole responsibility of the individual. Other laws may be enforced to a degree by the administrative order, while still others are dependent upon the existence of a predominantly Bahá'í society. These laws are not taught as a rigid legalistic framework concerned with enforcement and punishment. Instead, they are regarded as an indispensable part of human spiritual progress. One commonly referenced comment of Bahá'u'lláh states:

“

Think not that We have revealed unto you a mere code of laws. Nay, rather, We have unsealed the choice Wine with the fingers of might and power.

”

These are a few examples of laws and basic religious observances of the Kitáb-i-Aqdas which have been codified by Shoghi Effendi, the appointed interpreter of the Bahá'í writings:

• Recite an obligatory prayer each day after reaching the age of maturity, deemed to be 15. There are three such prayers among which one can be chosen each day.
• Pray and meditate daily.
• Backbiting and gossip is prohibited and denounced.
• Adult Bahá'ís in good health observe a nineteen-day sunrise-to-sunset fast each year from March 2 through March 20.
• Bahá'ís are forbidden to drink alcohol or to take drugs, unless prescribed by doctors.
• Sexual relationships are permitted only between a husband and wife, and thus homosexual acts are not permitted. See Homosexuality and Bahá'í Faith.
• Gambling is strictly forbidden, as well as the consumption of narcotics such as opium.

Bahá'í spirituality tends to consist of textual study, prayer, and recitation. Monasticism is forbidden, and Bahá'ís attempt to ground their spirituality in ordinary daily life. Performing useful work, for example, is not only required but considered a form of worship.

The Covenant

Bahá'ís have high regard for what is termed the "Greater Covenant", which they see as universal in nature, and from "time immemorial" has been carried through by the Manifestations of God of all ages. They also regard highly the "Lesser Covenant", which is viewed as an agreement between a Manifestation of God and his followers; the lesser covenant is viewed as unique to each revelation and includes the distinguishing characteristics of each revelation and the continuation of authority in the religion.At this time Bahá'ís view Bahá'u'lláh's revelation as a binding lesser covenant for his followers; in the Bahá'í writings being firm in the covenant is considered as one of the main religious virtues a person can work toward.

With unity as an essential teaching of the Faith, Bahá'ís follow an administration that they believe is divinely ordained, and therefore see attempts to create schisms and divisions as insignificant, doomed efforts which are contrary to the teachings of Bahá'u'lláh. Throughout the Faith's history schisms have occurred over the succession of authority. The followers of the various Bahá'í divisions, who in total, number in the low thousands, are regarded as Covenant-breakers and shunned, essentially excommunicated.

Places of worship

The night view of a model of the new Bahá'í House of Worship under construction in Chile.

Most Bahá'í meetings occur in individuals' homes, local Bahá'í centers, or rented facilities. Worldwide, there are currently seven Bahá'í Houses of Worship, basically one per continent, with an eighth under construction in Chile. Bahá'í writings refer to an institution called a Mashriqu'l-Adhkár (Dawning-place of the Mention of God), which is to form the center of a complex of institutions including a hospital, university, and so on. Only the first ever Mashriqu'l-Adhkár in 'Ishqábád, Turkmenistan, was built to such a degree.

Symbols

A stylized nine pointed star, with the calligraphy of the Greatest Name in the centre.

The official symbol of the Bahá'í Faith is the five-pointed star, but a nine-pointed star is more frequently used. The ringstone symbol and calligraphy of the Greatest Name are also often encountered. The former consists of two stars interspersed with a stylized Bahá’ (Template:ArB "splendor" or "glory") whose shape is meant to recall the three onenesses. The Greatest Name is Yá Bahá'u'l-'Abhá (Template:ArB "O Glory of the Most Glorious!")

Calendar

The Bahá'í calendar is based upon the calendar established by the Báb. The year consists of 19 months of 19 days, with 4 or 5 intercalary days, to make a full solar year. The Bahá'í New Year corresponds to the traditional Persian New Year, called Naw Rúz, and occurs on the vernal equinox, March 21, at the end of the month of fasting. Bahá'í communities gather at the beginning of each month at a meeting called a Feast for worship, consultation and socializing.

Each of the 19 months is given a name which is an attribute of God; some examples include Bahá’ (Splendour), ‘Ilm (Knowledge), and Jamál (Beauty).The Baha'i week is familiar in that it consists of seven days, with each day of the week also named after an attribute of God; some examples include Istiqlál (Independence), Kamál (Perfection) and ‘Idál (Justice). Bahá'ís observe 11 Holy Days throughout the year, with work suspended on 9 of these. These days commemorate important anniversaries in the history of the Faith.

Persecution

Bahá'ís claim to be persecuted in Muslim countries--especially Iran, where several hundred Baha'is were executed, and various holy sites destroyed, in the wake of the 1979 Islamic Revolution. Several dozen Baha'is are currently imprisoned in Iran, mostly for breaking laws against proselytism.

The most recent Baha'i to have been executed by Iran was Ruhollah Rohani (for proselytizing) in 1998. Another Baha'i,Zabihullah Mahrami, died in 2005 while serving a prison term (for espionage on behalf of Israel). The government of Iran claims that family members, acting on orders from the Baha'i leadership, refused the offer of an autopsy, which it said would reveal the cause of death to have been a heart attack rather than abuse in prison.

Iranian Baha'is have also complained of being being forbidden to attend university in Iran as students there are required to take an exam in one of four recognized religions, and the Baha'is fear that if they take the exam in Islam, this might be used as proof of their Muslim status.

References

• `Abdu'l-Bahá (1891). Browne, E.G., Tr.: A Traveller's Narrative: Written to illustrate the episode of the Bab. Cambridge University Press. 
• `Abdu'l-Bahá [1901-08] (1992). The Will And Testament of ‘Abdu’l-Bahá. Mona Vale, N.S.W, Australia: Bahá'í Publications Australia. ISBN 0909991472. 
• Britannica (Eds.) (1992). Britannica Book of the Year. Encyclopaedia Britannica, Inc. Chicago,. 
• Hatcher, W.S.; & Martin, J.D. (1998). The Bahá'í Faith: The Emerging Global Religion. Wilmette, Illinois, USA: Bahá'í Publishing Trust. ISBN 0877432643. 
• Heggie, James (1986). Bahá'í References to Judaism, Christianity and Islam. Oxford, UK: George Ronald. ISBN 0853982422. .
• Lewis, Bernard (1984). The Jews of Islam. Princeton: Princeton University Press. ISBN 0691008078. .
• Momen, Moojan (1994). Buddhism and the Bahá'í Faith. Oxford, UK: George Ronald. ISBN 0853983844. .
• Momen, Moojan (2000). Islam and the Bahá'í Faith, An Introduction to the Bahá'í Faith for Muslims. Oxford, UK: George Ronald. ISBN 0-853984468. .
• Momen, Moojan (1990). Hinduism and the Bahá'í Faith. Oxford, UK: George Ronald. ISBN 0853982996. .
• Townshend, George (1986). Christ and Bahá’u’lláh. Oxford, UK: George Ronald. ISBN 0853980055. .
• Motlagh, Hudishar (1992). I Shall Come Again. Global Perspective. ISBN 0-937661-01-5. 
• Schaefer, Udo (2000). Making the Crooked Straight: A Contribution to Bahá'í Apologetics. Oxford, UK: George Ronald. ISBN 0-85398-443-3. 
• Townshend, George (1966). Christ and Bahá’u’lláh. Oxford, UK: George Ronald. ISBN 0853980055. 
• Universal House of Justice (2001). Century of Light. Wilmette, Illinois, USA: Bahá'í Publishing Trust. ISBN 0877432945. 

External links

• The Bahá'ís, the official presence of the Bahá'í International Community on the Web.
• BBC Religion and Ethics special: Bahá'í, BBC on the Bahá'í Faith.
• Baha'i Library collection of Baha'i writings on the net with an excellent forum.