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.

History

"The Forerunner," the Bab

The Baha'i calendar begins with AD 1844 as the Year One of the "Baha'i Era" (or 1 B.E.). This year marks not the beginning of the Baha'i religion but of its predecessor movement, called Babism. As one faction within the Shaykhi school of Iraqi Shi'ism, the Babis recognized a special (but debated) religious staion for their leader, the Bab. According to the Baha'i interpretation, the Bab was the next major prophet after Muhammad; and the last before Baha'u'llah, whose "forerunner" he was.

In contrast to other prophetic dispensations, which tend to endure for many centuries, the Babi movement barely outlived the execution of its founder in 1950. An 1852 assassination attempt targeting the Shah led to the expulsion from Iran of surviving Babis (including Baha'u'llah). These developed exile communities in the Ottoman Empire as well as Russian Transcaspia and India.

The Founder, Baha'u'llah

By the 1860's, a rift had developed among the exiles, between followers of one Yahya Nuri--known as Subh-i-Azal ("Morning of Eternity")--and thos of his younger half-brother, Baha'u'llah. Whereas the Bab had explicitly named Subh-i-Azal as his successor, Baha'u'llah claimed to be "Him Whom God Shall Make Manifest" (man yuzh88ir'ullah), a messianic figure within Babism. According to the Baha'i understanding, Babis ought to have turned to Baha'u'llah as the authority of the Babi leader (Subh-i-Azal) is inferior to that of the expected future prophet.

Announcement of Baha'u'llah's claim led to violence between the two factions in 1866, and finally to the separation of the two groups. The Ottoman government sent the Babis to Famagusta, Cyprus, and the Baha'is to Acre in Palestine. Baha'u'llah spent the remainder of his life in the area of Acre, as a prisoner. From there he received visitors and composed religious writings.

Baha'u'llah's writings cover the spectrum of traditional Iranian literary subjects and include Sufi maxims (e.g. The Hidden Words), interpretations of scriptural prophecies (notably the Kitab-i-Iqan, the "Book of Certitude"), and legal interpretations (the [[Kitab-i-Aqdas, discussed below). In addition he apparently contacted various world leaders, inviting them to accept his claims and commands. These are collected under the title Summons to the Lord of Hosts.

"The Master", Abdul-Baha

After Baha'u'llah's death in 1893, his son Abdul-Baha became his successor. Early Western converts were under the impression that just as Baha'u'llah was God, his son Abdul-Baha must be the Second Coming of Christ. Abdul-Baha, however, disclaimed such a role for himself. Baha'is refer to him as "The Master," and view him as the faithful servant of his father Baha'u'llah.

Thanks to the [Young Turk]] Revolution, Abdul-Baha was able to leave Ottoman territory for Europe and America during the years 1912-1913. He spoke on various liberal causes of the day (racial amity, women's suffrage, Esperanto), to audiences of Theosophists, Spiritualists, Quakers, and enthusiasts for psychical research.

"The Guardian," Shoghi Effendi

According to the Will of Baha'u'llah, Baha'u'llah's successor should be his son Abdul-Baha and then, after Abdul-Baha's death, Baha'u'llah's other son Muhammad 'Ali. However, Abdul-Baha excommunicated Muhammad 'Ali, and in his own will instead named his grandson Shoghi Effendi as his successor. Muhammad 'Ali's partisans became known as Unitarian Baha'is. Each side excommunicated and vilified the other, calling on the new British government of Palestine to intervene in their dispute. At stake were not only spiritual honor but also property rights and access to gravesites. The British decided in favor of Abdul-Baha, who was later knighted for his support during World War I.

Baha'is refer to Shoghi Effendi as "the Guardian" of the faith. Oxford-educated, his role was primarily one of translation (Baha'is view his translations as divinely inspired) and management (he organized a major wave of Baha'i missionary work). A dissident faction called the New History Society, centered around Chicago, objected to Shoghi's attempts to control the Baha'i movement, as well as to his characterization of it as a religion. Luminaries such as Albert Einstein and Helen Keller spoke at the society's meetings. Nevertheless, support for it dwindled, leaving Shoghi Effendi triumphant.

The Hands of the Cause

Shoghi Effendi died without having left a will (which is, ironically, a duty for Baha'is). He had no children. A group of key supporters called the "Hands of the Cause" took charge of the religion, arranging for the 1963 election of the Universal House of Justice. While some Baha'is insisted that this institution was meant to function in tandem with that of the Guardianship, the Hands decided that there would be no future Guardians.

Later one of their number, Charles Mason Remey, decided that Shoghi Effendi had named him (Remey) as the Second Guardian. The result was yet another Baha'i splinter group--and later several more, as the "Remey-ites" disagreed as to who should be the Third Guardian.

Beliefs

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":

1. The Oneness of God

The Baha'i religion is monotheistic. God's essence is said to be unfathomable. Revelation takes place only by means of his prophets, who have both human and divine aspects. This resembles Shi'i ghulat theories of the imams, as well as the Christian conception of the two natures of Christ. Many Muslims would reject the claim of such teachings to be monotheistic, since they appear to "associate companions" with God.

While God's essence may not be known, his attributes (or "names") may be known. These are likened to gems and include such divine qualities as compassion or wisdom, which human beings are urged to cultivate in their spiritual lives.

2. The Oneness of Religion

Baha'is recognize a succession of prophets or "Manifestations" (mazhar). Besides the familiar prophets of the Bible and Islamic tradition--from Adam to Muhammad--Baha'is additionally recognize the divinity of Zarathustra, Krishna, Buddha, the Bab, and Baha'u'llah. The names of many prophets from the distant past are said to be unknown; others are to arrive in the far future, after at least 1000 years have passed from the time of Baha'u'llah.

Although Baha'i teaching recognizes Hinduism, Buddhism, Zoroastrianism, Judaism, and other religions as having divinely-appointed founders, it does not accept the bulk of tradition from these religions. The theory of reincarnation, for example, is rejected, despite its prominance in several religions. The explanation is that the teachings of these prophets have become corrupted. Only the Qur'an, and the Babi and Baha'i scriptures are considered reliable.

Religions whose divinity is not officially recognized include Sikhism and Taoism. Confucianism is regarded as a secular philosophy, Tribal religions are assumed to contain truth, but few specifics are given.

3. The Oneness of Humanity

Baha'i teaching emphasizes that humans are biologically one race, with racial differences seen as ephemeral or superficial. A common Baha'i expression is that of "unity in diversity," like a garden consisting of numerous species of flowers.

We are also said to be spiritually one, though as yet this often goes unrecognized. In the future the unity of humanity is to have a political dimension as well, with the rise of a world government. This development has been willed by God, and will certainly come about, thanks to the (often unseen) spiritual influences of Baha'u'llah and the Baha'i religion.

4. The Equality of Men and Women

The Baha'i religion explicitly champions the equality of men and women, making this one of its major principles. While its major figures and recognized prophets have been exclusively male, Baha'i history celebrates a number of prominent women including Tahirih (a Babi heroine, not actually a Baha'i), Navváb (one of Baha'u'llah's wives), Queen Marie of Romania, Bahíyyih Khánum (one of Baha'u'llah's daughters), Martha Root (a prominent Baha'i missionary), and Lidia Zamenhof (daughter of the Esperanto founder).

A number of provisions of the Baha'i religion discriminate on the basis of gender. Women may not serve on the Universal House of Justice, its highest body, and receive less compensation than men in the Baha'i intestate will (an inequality inherited from Muslim family law). On the other hand, in the event that Baha'i parents find themselves unable to afford to educate both sons and daughters, they are instructed to give priority to girls.

5. The "Elimination of All Forms of Prejudice"

This provision is closely related to the Baha'i teachings on the unity of humanity, and the equality of men and women. Critics point to other "forms of prejudice" which the Baha'i religion has not sought to eliminate. Shoghi Effendi specified that the Baha'i religion is opposed to homosexuality, though Baha'is add that gays and lesbians ought to be treated with politeness and goodwill. Additionally, Baha'i antipathy towards Bayanis (remnant Babis) and the so-called Covenant Breaker groups may qualify as forms of religious prejudice.

10. A Universal Auxilliary Language

Baha'u'llah urged that the nations of the world, through representatives, agree on "one universal language and one common script." Baha'is believe that such a council will one day be held. While the choice of language is reserved to this committee, many early Baha'is including 'Abdul Baha favored Esperanto (or a reformed version of it). Baha'u'llah spoke highly of the Arabic language, without recommending it directly; while today English is also frequently mentioned as a candidate.

Practices

As their main scripture--comparable to the Bible for Christians or the Qur'an for Muslims--Baha'is recognize a book known as the Kitab-i-Aqdas, Bahá'u'lláh's book of laws. The Aqdas represents a revision of Babi law, which in turn revises Islamic law (fiqh). In it, Baha'is are commanded to

• Recite an obligatory prayer each day. There are three such prayers, among which one may be chosen.
• Pray and meditate daily.
• Avoid backbiting and gossip.
• Observe a nineteen-day sunrise-to-sunset fast each year from March 2 through March 20. (For adult Baha'is in good health)
• Abstain from alcohol and drugs, unless prescribed by doctors.
• Abstain from all sexual relationships outside of marriage.
• Abstain from gambling.
• Pay a religious tax of huquq'ullah (the "Right of God", analogous to the Islamic zaqat) consisting of nineteen percent of one's wealth.

While some of the laws from the Kitáb-i-Aqdas are applicable at the present time, others have yet to come into effect.

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 (such as laws on sexuality), while still others are dependent upon the existence of a predominantly Bahá'í society, which is expected gradually to come into being. For example, the Aqdas specifies that arsonists are to be punished by being burned themselves.

Socially, Baha'is are urged to meet for "feasts" every nineteen days, plus Baha'i holidays (when they are to avoid working if possible). These "feasts" consist of a spiritual portion (scripture reading), business portion (this may include fund-raising, or elections), and social portion. Outsiders are barred from the business portion, but may be permitted to attend the other portions.

Participation in various committees is considered an important aspect of Baha'i spirituality, since their work is seen as a precursor to a future world government.

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.