# Introduction to the Baha'i Faith

*Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-19 — 1 clipping.*

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Peter Smith, Introduction to the Baha'i Faith, bahai-library.com.
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> Discovering Sacred Texts
> 
> An introduction to the Baha’i Faith
> • Article written by: Peter Smith
> • Theme: The Baha’i Faith [/web/20200810062924/https://www.bl.uk/sacred-texts/themes/
> the-bahai-faith]
> • Published: 23 Sep 2019
> Peter Smith looks at the central features of the Baha’i Faith, including its
> history, and the key beliefs, organisation and world-view of the Baha’i
> community.
> The Baha’i Faith is a dynamic world religion with several million adherents from a variety of
> different religious and cultural backgrounds. The central figure of the religion is Baha’u’llah [/
> web/20200810062924/https://www.bl.uk/sacred-texts/articles/central-figures-of-the-bahai-
> faith] , and Baha’is consider him to be the latest in a series of divine messengers. His
> writings, which promote peace and unity, are at the heart of the Baha’i Faith. He was born
> into the Iranian notability but spent the majority of his life living in exile in the Ottoman
> Empire due to his involvement with the Babi movement, and later his own claims to divine
> mission.
> 
> What was the Babi movement?
> The Babi movement convulsed Iran during the 1840s and early 1850s. In 1844, a young
> Shirazi merchant named Sayyid ‘Ali Muhammad (1819–1850) had announced that he was
> the intermediary (the ‘bab’ or ‘gate’) between the Shi‘i faithful and the expected messianic
> figure of the Twelfth Imam. The Bab [/web/20200810062924/https://www.bl.uk/sacred-texts/
> articles/central-figures-of-the-bahai-faith] quickly attracted followers (‘Babis’) throughout
> Iran and the Shi‘i areas of what is now Iraq. Widely seen as a pious holy man, his claims
> were nevertheless implicitly revolutionary: in the presence of the appointed agent of the
> Twelfth Imam, no religious or secular leader had any independent authority.
> 
> The Bab later proclaimed that he was himself the Twelfth Imam, but in a manner that
> indicated a clear breach with orthodox Shi‘ism. He also promulgated his own book of laws
> (the Bayān) to replace those of Islam, and announced that he would eventually be followed
> by the further messianic figure of ‘He whom God would make manifest’.
> 
> Mirza Husayn ‘Ali Nuri (1817–1892), who became known as ‘Baha’u’llah’, claimed to be that
> further figure. After a series of religious experiences he wrote a number of major books that
> provided the Babis with guidance and hope. He wrote with an obvious sense of the divine
> presence, but at the same time many of his writings were very direct and readily accessible.
> These works included the moral axioms of his Hidden Words [/web/20200810062924/
> https://www.bl.uk/collection-items/the-hidden-words-bahaullahs-mystical-sayings] , a
> meditation on the spiritual path in his Seven Valleys, and in his Book of Certitude [/web/
> 20200810062924/https://www.bl.uk/collection-items/kitab-i-iqan-book-of-certitude-a-major-
> bahai-work] , an account of the history of divine guidance and the promise of further
> guidance into the future.
> 
> Kitab-i Iqan (‘Book of Certitude’), a major Baha’i work
> by Baha’u’llah
> 
> The Kitāb-i Īqān (‘Book of Certitude’) is one of Baha’u’llah’s major works. It was probably
> the most copied, widely circulated and influential of all Baha’i works, and was also the first
> Baha’i text to have been authorised for publication.
> 
> Usage terms
> 
> Public Domain [https://web.archive.org/web/20200810062924/http://creativecommons.org/
> publicdomain/mark/1.0]. Please consider cultural, religious & ethical sensitivities [~/
> link.aspx?_id=A76A0A28A38C4D4297BCF91E03CDF94D&_z=z] when re-using this material.
> 
> Once Baha’u’llah had announced that he was the promised one foretold by the Bab many
> Babis accepted him, adopting the name of ‘Baha’is’, i.e. ‘followers of Baha’u’llah’. A
> minority of Babis followed Baha’u’llah’s half-brother Mirza Yahya, whose Babi title was
> Subh-i Azal (the ‘Morn of Eternity’), and became known as Azalis.
> 
> Defining the Baha’i Faith
> Whilst rooted in Babism, the Baha’i movement diverged from it in various ways, notably in
> Baha’u’llah’s absolute prohibition on his followers taking up arms to defend themselves as
> the Babis had done, and his wide-ranging vision of a new world order.
> 
> Baha’u’llah died peacefully in 1892 at the age of 74. Until his death he continued to write
> extensively; his writings now been seen as divine revelations by his followers. He also
> oversaw the expansion of his following beyond its original former Babi membership to a
> wide cross-section of the Iranian population, including members of the Jewish and
> Zoroastrian minorities who saw the Baha’i teachings as a fulfillment of their own religions.
> Baha’is also established themselves in adjoining areas of the Russian Empire, as well as
> British India and Burma, Egypt and Syria. The Baha’is became an important religious
> minority in Iran and strong proponents of social ‘modernisation’. They were opposed by
> religious conservatives who were angered by Baha’u’llah’s claim to be a divine messenger
> after the Prophet Muhammad [https://web.archive.org/web/20200810062924/https://
> www.bl.uk/sacred-texts/articles/prophecy-and-revelation-in-islam], and there was
> intermittent persecution (including the killing of some Baha’is).
> 
> The spread and development of the Baha’i Faith
> After Baha’u’llah’s death, the mass of the Baha’is turned to his eldest son, ‘Abbas Effendi,
> known as ‘Abdu’l-Baha (1844–1921), and after him to ‘Abdu’l-Baha’s eldest grandson
> Shoghi Effendi Rabbani (1897–1957). Shoghi Effendi was childless so after a brief ‘inter-
> regnum’, a nine-man elected body, the Universal House of Justice, was formed in 1963.
> Referred to repeatedly in the Baha’i writings, the Universal House of Justice remains the
> Baha’is’ ruling body up to the present-day. It is regarded by Baha’is as divinely-guided.
> 
> Beginning in the 1890s, the Baha’i Faith began to attract a much wider following outside of
> the essentially Islamic ‘world’ of its origin. Baha’i teachers who settled in North America
> found a receptive audience for the Baha’i message and a number of active Baha’i groups
> were established. American Baha’is in turn spread the Baha’i teachings to Europe. These
> developments were greatly welcomed by ‘Abdu’l-Baha, who wrote extensively to the new
> Western Baha’is addressing their concerns, and himself made lengthy visits to the West in
> 1911–1913. In turn, Shoghi Effendi organised campaigns of expansion to the rest of the
> world, and since the 1950s, a massive expansion into many parts of sub-Saharan Africa and
> Asia has occurred. There are now Baha’i communities in almost every country in the world
> (North Korea is the exception), and Baha’is are drawn from all religious backgrounds and
> ethnicities.
> 
> Collection of Baha’i Tablets
> Double page spread of folios from a collection of Baha’i Tablets. Pages are
> finely illuminated.
> This volume of some of Baha’u’llah’s most important works was presented to the British
> Museum by ‘Abdu’l-Baha in April 1913, shortly after the conclusion of his visit to Britain.
> Every page of the volume is illuminated but this opening page is particularly fine. The
> calligraphy is by Mirza ‘Ali Akbar Milani Muhibb al-Sultan.
> 
> Usage terms
> 
> Public Domain [https://web.archive.org/web/20200810062924/http://creativecommons.org/
> publicdomain/mark/1.0]. Please consider cultural, religious & ethical sensitivities [~/
> link.aspx?_id=A76A0A28A38C4D4297BCF91E03CDF94D&_z=z] when re-using this material.
> 
> What do Baha’is believe?
> Baha’is emphasise the importance of their own authoritative texts [/web/20200810062924/
> https://www.bl.uk/sacred-texts/articles/bahai-sacred-texts] in describing Baha’i beliefs and
> practices. These comprise of the authenticated writings of Baha’u’llah, considered the
> ‘Word of God’, together with the interpretation of ‘Abdu’l-Baha and Shoghi Effendi and the
> legislation of the Universal House of Justice. The writings of the Bab are relatively neglected,
> seen as a source of inspiration, but not binding in terms of practice. A substantial ‘canon’ of
> authenticated material now exists.
> 
> What are the Manifestations of God?
> The Baha’i Faith is strictly monotheistic. There is only one God, he is exalted above human
> understanding, so can only be understood and approached via his prophets and
> messengers (the ‘Manifestations of God’). All the major world religions originally stem from
> the teachings of the Manifestations of God and comprise an essential unity. The
> Manifestations of God include Abraham [https://web.archive.org/web/20200810062924/
> https://www.bl.uk/sacred-texts/articles/the-abrahamic-religions], Moses, Jesus, Muhammad,
> Zoroaster [https://web.archive.org/web/20200810062924/https://www.bl.uk/sacred-texts/
> articles/an-introduction-to-zoroastrianism], Krishna [https://web.archive.org/web/
> 20200810062924/https://www.bl.uk/sacred-texts/articles/hindu-deities] and the Buddha
> [https://web.archive.org/web/20200810062924/https://www.bl.uk/sacred-texts/articles/the-
> buddha-and-buddhist-sacred-texts], and in the contemporary period, the Bab and
> Baha’u’llah. There will be more Manifestations in the distant future.
> 
> Each Manifestation addresses both eternal spiritual truths and the particular needs of his
> time. These needs change over time, so divine revelation is progressive in nature.
> 
> Baha’u’llah’s key theme is world unity. The goal of developing a new world society is a
> paramount need at the present time. Central to the Baha’i Faith is that all human beings are
> equally God’s creation regardless of gender, race, nationality or creed and should be
> respected and treated without prejudice. It is essential to work for the equality of men and
> women and the emancipation of minority groups. For the world’s peoples and nations to live
> together in peace, international institutions need to be developed and systems of
> governance have to promote justice and human wellbeing for all.
> 
> Is the Baha’i Faith spiritual or rational?
> Human beings have the spiritual capacity to recognise God and to follow his teachings as
> revealed through his messengers. Such recognition enables spiritual progress for the
> individual and consists of moral action and seeking to grow nearer to God through the
> ‘spiritual path’ spoken of by the mystics. Evil has no independent existence, such as a
> figurehead of Satan, but consists of rejecting God’s teachings and allowing oneself to
> become immersed in selfish desires.
> 
> Baha’is believe that the individual soul survives after the death of the body, but the afterlife
> is beyond our worldly understanding.
> 
> Baha’is believe that we have free will, to turn towards God or reject him. They also believe
> that true religion is compatible with reason, and the Baha’i teachings encourage people to
> use their intellect in understanding the world (and religion).
> 
> The ‘Hidden Words’, Baha’u’llah’s mystical sayings
> The Hidden Words, Baha’u’llah’s mystical sayings on spiritual and moral themes.
> 
> Usage terms
> 
> Public Domain [https://web.archive.org/web/20200810062924/http://creativecommons.org/
> publicdomain/mark/1.0]. Please consider cultural, religious & ethical sensitivities [~/
> link.aspx?_id=A76A0A28A38C4D4297BCF91E03CDF94D&_z=z] when re-using this material.
> 
> How do Baha’is worship God?
> Central to living a Baha’i life is seeking to follow the ‘spiritual path’. This consists both in
> turning towards God in prayer and contemplation, and a constant endeavour to develop
> such moral qualities as freedom from worldly attachment, concern for others, kindliness,
> truthfulness and trustworthiness, humility, patience, chastity and self-control, avoidance of
> backbiting and gossip, and God-fearingness. Baha’is should avoid religious fanaticism as
> well as any prejudice and hostility towards those of different religions and cultures.
> 
> How is the Baha’i community organised?
> Those who are formally members of the Baha’i Faith register with its community
> organisation at a local or national level, and are encouraged to become actively involved
> with its activities. They also become subject to the provisions of Baha’i law. Religious
> membership is regarded as a matter of individual choice and should never be compelled.
> Baha’i community life is structured around their own distinctive calendar. On the first day of
> each Baha’i month, the Baha’is in a locality meet together for prayers, consultation on
> community activities, and a social get-together. They also meet to observe the Baha’i holy
> days commemorating various significant dates in their history as well as their new year
> celebration at the March equinox (Spring in the northern hemisphere). Additional meetings
> may be arranged for study of the Baha’i teachings, prayer and community development.
> Baha’is have a number of holy sites, some of which they perform pilgrimages to, notably at
> the present time the shrines of Baha’u’llah, the Bab and ‘Abdu’l-Baha, and other places
> associated with their lives located in the Haifa-Akka area. The Baha’is also have a small
> number of temples around the world which are used for devotional services and are open to
> non-Baha’is.
> 
> Is there a law that governs the Baha’i Faith?
> Baha’i law includes both individual obligations (including daily prayer and observing a
> nineteen-day sunrise-to-sunset fast prior to the Baha’i new year), and social regulations
> (including obtaining parental consent for marriage and not getting involved in divisive party
> politics). Observance of individual obligations is regarded as a matter of personal
> conscience, but the social laws are obligatory. The Baha’i administration comprises both
> locally and nationally elected councils (‘spiritual assemblies’) responsible for the day-to-day
> management and direction of Baha’i community affairs, and various ranks of teachers
> (Counsellors, Board Members), who are appointed for fixed terms to encourage and inspire
> the Baha’is in their efforts, particularly in promulgating their religion. The Universal House of
> Justice is presently elected every five years by the members of all the Baha’i national
> councils.
> 
> The Baha’i world view
> Baha’is are strongly encouraged to promulgate their own religion and seek to alert the wider
> world to the imperative needs for global unity. As the Baha’i community has expanded,
> establishing itself globally, the Baha’is have increasingly become more socially engaged,
> working (often with sympathetic others) to establish programmes for education, literacy
> training, the empowerment of women and minority groups, and health and community
> development. They also support the work of the United Nations, seeing its purposes and
> activities as broadly overlapping with their own. As such, the Baha’i message is not for the
> Baha’is alone.
> 
> • Written by Peter Smith
> •
> Now semi-retired, Associate Professor Peter Smith founded and for many years chaired the
> Social Science Division at Mahidol University International College, Thailand, where he still
> teaches courses on the History of Social and Political Thought and on Modern World
> History. He has published extensively on Baha’i Studies, including An Introduction to the
> Baha’i Faith (Cambridge: Cambridge University Press) and A Concise Encyclopedia of the
> Baha’i Faith (Oneworld). He holds a PhD in the Sociology of Religion from the University of
> Lancaster in England.
> 
> The text in this article is available under the Creative Commons License. [https://
> web.archive.org/web/20200810062924/http://creativecommons.org/licenses/by-nc/4.0/]
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> — *Introduction to the Baha'i Faith (Used by permission of the curator)*