WORLD RELIGIONS
BAHA’I FAITH THIRD EDITION WORLD RELIGIONS African Traditional Religion Baha’i Faith Buddhism Catholicism & Orthodox Christianity Confucianism Daoism Hinduism Islam Judaism Native American Religions Protestantism Shinto Sikhism Zoroastrianism WORLD RELIGIONS
BAHA’I FAITH THIRD EDITION
by Paula Hartz Series Editors: Joanne O’Brien and Martin Palmer Baha’i Faith, Third Edition
Copyright © 2009, 2006, 2002 by Infobase Publishing
All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retrieval systems, without permission in writing from the publisher. For information contact:
Chelsea House An imprint of Infobase Publishing 132 West 31st Street New York NY 10001
Library of Congress Cataloging-in-Publication Data Hartz, Paula. Baha’i Faith / by Paula Hartz. — 3rd ed. p. cm. — (World religions) Includes bibliographical references and index. ISBN 978-1-60413-104-8 (alk. paper) 1. Bahai Faith. I. Title. II. Series.
BP365.H323 2009 297.9’3—dc22
2008043045
Chelsea House books are available at special discounts when purchased in bulk quantities for businesses, associations, institutions, or sales promotions. Please call our Special Sales Department in New York at (212) 967-8800 or (800) 322-8755.
You can find Chelsea House on the World Wide Web at http://www.chelseahouse.com
This book was produced for Chelsea House by Bender Richardson White, Uxbridge, U.K. Project Editor: Lionel Bender Text Editor: Ronne Randall Designer: Ben White Picture Researchers: Joanne O’Brien and Kim Richardson Maps and symbols: Stefan Chabluk
Printed in China
CP BRW 10 9 8 7 6 5 4 3 2 1
This book is printed on acid-free paper.
All links and Web addresses were checked and verified to be correct at the time of publication. Because of the dynamic nature of the Web, some addresses and links may have changed since publication and may no longer be valid. CONTENTS Preface 6 CHAPTER 1 Introduction: The Baha’i Faith and Its People 8 CHAPTER 2 Foundations of the Baha’i Faith 24 CHAPTER 3 Baha’u’llah, Founder of the Baha’i Faith 38 CHAPTER 4 The Baha’i Scriptures 54 CHAPTER 5 The Spread of the Baha’i Faith 68 CHAPTER 6 Baha’i Belief and Worship 86 CHAPTER 7 The Baha’i Community 102 CHAPTER 8 The Baha’i Faith Today 114 Fact File 135 Bibliography and Web Sites 136 Further Reading 137 Glossary 138 Index 141 About the Author and Series Editors 144 Picture Credits 144 Preface Almost from the start of civilization, more than 10,000 years ago, religion has shaped human history. Today more than half the world’s population practice a major reli- gion or indigenous spiritual tradition. In many 21st-century societies, including the United States, religion still shapes peo- ple’s lives and plays a key role in politics and culture. And in societies throughout the world increasing ethnic and cultural diversity has led to a variety of religions being practiced side by side. This makes it vital that we understand as much as we can about the world’s religions. The World Religions series, of which this book is a part, sets out to achieve this aim. It is written and designed to appeal to both students and general readers. The books offer clear, accessible overviews of the major religious traditions and insti- tutions of our time. Each volume in the series describes where a particular religion is practiced, its origins and history, its cen- tral beliefs and important rituals, and its contributions to world civilization. Care- fully chosen photographs complement the text, and sidebars, a map, fact file, glos- sary, bibliography, and index are included Countries in Which the Baha’i Faith Has Established a Presence to help readers gain a more complete understanding of the subject at hand. 1–3.5% These books will help clarify what 0.1–0.9% religion is all about and reveal both the similarities and differences in the great less than 0.1% spiritual traditions practiced around the world today.
6 BAHA’I FAITH © Infobase Publishing
Preface 7 CHAPTER 1
INTRODUCTION: THE BAHA’I FAITH AND ITS PEOPLE
T he Baha’i Faith is the youngest of all independent world reli- gions. It began as a small, local religious movement in Per- sia (now Iran) less than 200 years ago. Today the Baha’i Faith has some 5 million followers. It is one of the world’s fastest-grow- ing religions. It is also probably the most diverse. It has members from every religion, race, ethnic background, nationality, and creed in the world.
DisTriBuTion Compared with world religions such as Christianity and Islam, each of which has more than a billion followers, the Baha’i Faith is relatively small. However, according to the Baha’i World Center (the spiritual and administrative center in northern Israel), Baha’is have established communities in virtually every country and ter- ritory around the world, making it the world’s second most wide- spread religion after Christianity. It represents more than 2,100 ethnic, racial, and tribal groups. Baha’is live in more than 100,000 localities. There are organized Baha’i communities with elected local councils, called spiritual assemblies, in more than 10,000
The Baha’i house of worship in New Delhi, India, built in 1986. It is known as the Lotus Temple because of its striking design. It is one of the most visited tourist attractions in the world.
8 BAHA’I FAITH Introduction: The Baha’i Faith and Its People towns or localities There are national or regional elected bodies in 182 countries. The Baha’i Faith spread to North America in the last years of the 19th century. In the past hundred years it has spread to nearly every country and territory in the world. The largest Baha’i com- munities are in South Asia, Africa, and Latin America, as well as in some Pacific islands, but India has the largest single Baha’i community. That country has more than 1 million Baha’i follow- ers, although that is still a small proportion of the total Indian population. In the United States there are approximately 165,000 members of the Baha’i Faith.
ThE MiDDLE EasT ToDay
A t the time of the foundation of the Baha’i Faith in Persia (the area that became modern Iran in 1925), the Arabian Peninsula, the Middle East, and surrounding areas were part of the Ottoman Empire. This was undergoing a period of great upheaval and change.
RUSSIA Aral Sea Caspian KAZAKHSTAN Black Sea GEORGIA Sea ARMENIA AZERBAIJAN UZBEKISTAN TURKMENISTAN TURKEY
SYRIA AFGHANISTAN IRAQ IRAN
JORDAN KUWAIT Persian PAKISTAN Gulf SAUDIA ARABIA BAHRAIN QATAR Gulf of Oman U.A.E. OMAN Arabian Sea
A map of the birthplace of the Baha’i Faith as it is today.
10 BAHA’I FAITH CEnTraL figurEs of ThE Baha’i faiTh The Baha’i Faith traces its beginnings in Persia to a religious leader called the Bab [“the Gate”] (1819–50). In 1844 the Bab announced that he had had a revelation from God and that he was a bearer of divine truth. People began to follow him. The Muslim religious leaders of Persia felt threatened by this new movement and its ability to attract followers. They persecuted the Bab and his fol- lowers. They had him arrested, beaten, and imprisoned. Finally he was executed by a firing squad for the crime of heresy since the Bab’s followers presented his words as the newly revealed words of God. Many of his followers we also killed.
Baha’is arounD ThE worLD
T his piechart shows the distrubution of the followers of the Baha’i Faith by continents of the world.
Americas 27% Europe 8% Africa Australia 25% 7%
Asia 33%
Asia has the largest Baha’i population.
Baha’is in ThE uniTED sTaTEs Number of Baha’i followers about 165,000 Number of localities where Baha’is reside about 10,000 Number of local spiritual assemblies about 1,200 Baha’i schools and institutions 6
Introduction: The Baha’i Faith and Its People 11 Shoghi Effendi Rabbani as a child. As Guardian of the Faith, Shoghi Effendi (1897–1957) translated Baha’i writings and created special plans to spread the faith to many different continents.
12 BAHA’I FAITH The person who gave the Baha’i Faith its special character and shaped its spiritual and moral values is known as Baha’u’llah (1817–92). He was one of the Bab’s early followers, but his impor- tance is so great that in Baha’i tradition the Bab is often considered his precursor. While Baha’u’llah was in prison for participating in the Babi movement, he had a vision. He understood that God had called on him to be a divine messenger of God’s word. He took the name Baha’u’llah, which means “Glory of God.” After the Bab’s death, Baha’u’llah rallied the Bab’s followers. They gave themselves the name Baha’i—“followers of Baha.” Because Baha’u’llah was born a nobleman and had connec- tions to the court of the shah, the Persian king, he escaped the Bab’s fate, not least because the Babi massacres had provoked vigorous protests from the British and Russian embassies. How- ever he was banished from Persia and spent most of the rest of his life in exile and many years in prison. When Baha’u’llah died in 1892 his will appointed his son ‘Abdu’l-Baha (1844–1921) leader of the faith. He continued his father’s work, strengthening and organizing the young religion. On ‘Abdu’l-Baha’s death in 1921 he left a will naming his grand- son, Shoghi Effendi Rabbani (1897–1957), to succeed him as Guardian of the Faith. Shoghi Effendi created special plans that spread the faith to many different countries. He also translated and interpreted many of his grandfather’s and great-grandfa- ther’s writings. Shoghi Effendi died in 1957 without leaving an heir. The lead- ership of the faith passed to the Hands of the Cause of God, a group of Baha’i leaders Shoghi Effendi had named earlier to help him in his work. In 1963 this interim arrangement ended when Baha’is elected the Universal House of Justice, an institution that was originally planned and described by Baha’u’llah, to lead the faith in the future.
ProgrEssivE rEvELaTion Baha’is believe in one God and creator but they understand that they cannot fully know God. God is infinite and the human mind
Introduction: The Baha’i Faith and Its People 13 is finite. People know God because throughout history God has sent divine messengers to the world to teach people God’s will for them. These divine teachers are part of God’s plan for humanity. They came to teach people about God and to move the human race toward greater spiritual, moral, and intellectual truth.
mEssEngERs of THE onE god Among the divine messengers are Abraham and Moses of Juda- ism, Krishna of Hinduism, Zarathushtra of Zoroastrianism, Gautama Buddha of Buddhism, Jesus of Christianity, and the prophet Muhammad of Islam. Baha’is believe that all the lead- ers and founders of the great religions are equally messengers of the one God. The Baha’i position is best summed up in this statement from the Universal House of Justice published in “One Common Faith” in 2005: “God is one and, beyond all diversity of cultural expression and human interpretation, religion is likewise one . . . . Religion is religion as science is science. Baha’is believe
ninE-PoinTED sTar
A nine-pointed star is the symbol of the Baha’i Faith. The number 9 is significant to Baha’is. Baha’u’llah received his revelation nine years after the Bab received his. As the highest single-digit number, 9 symbolizes completeness. Baha’i temples are nine-sided, in recognition of that completeness.
14 BAHA’I FAITH that each of the divine messengers throughout history brought Children at a school run truth and understanding that was right for a particular place and by Baha’is. Education of children is a religious duty time in the world. The moral and spiritual values they taught in the Baha’i Faith. Many helped civilization to advance. The continuing advancement of schools have children from a humanity is part of God’s great plan.” wide range of backgrounds and nationalities, reflecting THE TimE foR WoRldWidE UniTy Baha’u’llah’s teachings that all humanity is one race. Today we live in a very different world from that of leaders like the Buddha, Jesus, or the prophet Muhammad. Although their teach- ings are still valid, we have reached a new, broader understanding of the world. The world is coming of age. We can see that we all live on one planet and that its future depends on global actions.
Introduction: The Baha’i Faith and Its People 15 Political, environmental, and social problems in one place are no longer isolated events; they affect the whole world. Baha’u’llah taught that this is the era for a single, unified faith with a global viewpoint. Baha’is see Baha’u’llah as the divine messenger for the modern age. Baha’is do not worship Baha’u’llah as a divine being, but they revere him as a great teacher. His writings are considered divine revelation given by the one God. Baha’is also understand that in time God will send yet more messengers to guide humanity. Baha’u’llah will not be the last. He promised that another mes- senger would come after him, after 1,000 years. Baha’u’llah’s message to the world is simple and straightforward: Now is the time for worldwide unity. People must learn to get along with one another. They must begin to think globally. “The world is but one country, and mankind its citizens,” he says.
sPiriTuaL BELiEfs Baha’is believe that all people are spiritual in nature. Each person has a rational and everlasting soul. The soul is the real “self” of each individual. Each person’s soul can be seen in his or her char- acter; it shows in love and compassion, in faith and courage, in kindness and understanding. According to Baha’i belief, the human soul needs spiritu- al nourishment in order to be fulfilled. The food of the soul is prayer, scripture, love of God, high moral values, and service to humanity. Time on The Soul Returns to God earth should be devoted to developing the Baha’is believe that the soul lives on qualities that bring people nearer to God. after death. When the human body dies the soul is released into the world a worLD CoMMuniTy of the spirit, which has neither time One thing that sets the Baha’i Faith apart nor place. The exact nature of life from other world religions is its uniting after death cannot be known, but Baha’u’llah says that death should perspective. Baha’is are especially diverse be a time of great joy, for the soul and comprise a widespread organization returns to God. across the world, yet Baha’u’llah taught that as there is only one God, there is only
16 BAHA’I FAITH a suMMary of virTuE Be generous in prosperity and thankful in adversity. Be worthy of the trust of thy neighbor, and look upon him with a bright and friendly face. Be a treasure to the poor, an admonisher to the rich, an answerer of the cry of the needy, a preserver of the sanctity of thy pledge. Be fair in thy judgment, and guarded in thy speech. Be unjust to no man, and show all meekness to all men. Be as a lamp unto them that walk in darkness, a joy to the sorrowful, a sea for the thirsty, a haven for the distressed, an upholder and defender of the victim of oppression. Let integrity and uprightness distinguish all thine acts. Be a home for the stranger, a balm to the suffering, a tower of strength for the fugitive. Be eyes to the blind, and a guiding light unto the feet of the erring. Be an ornament to the countenance of truth, a crown to the brow of fidelity, a pillar to the temple of righteousness, a breath of life to the body of mankind, an ensign of the hosts of justice, a luminary above the horizon of virtue, a dew to the soil of the human heart, an ark on the ocean of knowledge, a sun in the heaven of bounty, a gem on the diadem of wisdom, a shining light in the firmament of thy generation, a fruit on the tree of humility. The Invocation symbol is another symbol that (Baha’u’llah, Gleanings from the Writings of Baha’u’llah.) appears in Baha’i homes and buildings. It is the phrase Ya Baha’u’l–Ahba, or “O Glory of the All–Glorious” in Arabic.
Introduction: The Baha’i Faith and Its People 17 A member of the Baha’i community in Nepal praying. Baha’is read and meditate on their scriptures every day.
18 BAHA’I FAITH one race—the human race. The time has come, he preached, for uniting all people into one society under one faith. A large number of Baha’is have converted from other faiths. They come from many different, and sometimes conflicting, backgrounds. Formerly, they may have been Christians or Jews, Buddhists, Muslims, Sikhs, Zoroastrians, or Hindus. Others come from African or Native American tribal religions. Some did not previously belong to any religion. Baha’is are not required to renounce their previous beliefs, but to accept a new unfolding of religious understanding that incorporates them. They under- stand that there is only one religion, and that is faith in God. All religions are therefore expressions of a single divine plan. For Baha’is, their faith fulfills the promises of all earlier beliefs. Baha’is come from all races and ethnic groups and from differ- ent economic and social classes. Their faith forbids prejudice of any kind. They work together to break down barriers of prejudice and to build a global society in which all people live in harmony.
ThE Baha’i faiTh anD ThE inDiviDuaL The Baha’i Faith places a great deal of responsibility on the indi- vidual. Unlike most other religions, it has no clergy. People are expected to read the Baha’i scriptures for themselves and apply the lessons they find there to actions in their own lives. There Prayer for Serenity are no sermons and no liturgy, or set order Oh God! Refresh and gladden my spirit. of worship. Instead Baha’is meet on a reg- Purify my heart. Illumine my powers. I ular basis to read scripture, discuss Baha’i lay all my affairs in Thy hand. Thou art issues and projects, and share fellowship. my Guide and Refuge. I will no longer be full of anxiety, nor will I let trouble harass Depending on the size of the community me. I will not dwell on the unpleasant they generally gather in Baha’i centers or in things of life. private homes. The Baha’i Faith does have places of worship in more countries in O God! Thou art more friend to me than the world than any other religion, except I am to myself. I dedicate myself to Thee, O Lord. Christianity. One special feature is that on each continent there is a central temple for (‘Abdu’l-Baha, Baha’i Prayers.) that continent, often of startlingly beauti-
Introduction: The Baha’i Faith and Its People 1 ful design, such as a lotus flower in Delhi. The local places of wor- ship and the continental temples are open to people of all faiths for meditation. The Baha’i Faith emphasizes personal development. All peo- ple have both a spiritual and a physical nature. While people must satisfy basic physical needs for such things as shelter and food, they must recognize that the only way to be truly happy is to develop their spiritual side. This emphasis on spirit is what makes people truly human. Prayer and meditation open the soul to new possibilities. Being part of a diverse group breaks down prejudice. Baha’is abstain from alcohol and drugs, because these substances deaden the mind and the spirit.
Baha’i uniTy Although Baha’is celebrate their diversity, they understand that they must be firmly united in order to achieve their goals. The writings of Baha’u’llah and ‘Abdu’l-Baha clearly establish the rules for holding the community together. There is one institu- tion that is the final authority on any disagreements within the faith. That is the Universal House of Justice at the World Center of the Baha’i Faith in Haifa, Israel. This is an elected body that decides all Baha’i issues. No individual is permitted to claim special understanding of the faith and start a sect. The Baha’i community is unified. As part of their covenant of faith all Baha’is agree to accept the final authority established in the Baha’i scriptures. Compared to The Greatest Name symbol. other religious texts, the scriptures of the Baha’i Faith are fairly modern. They were personally written or dictated by Baha’u’llah and ‘Abdu’l-Baha Baha in the 19th and 20th centuries. Being so The Greatest Name symbol is the recent, the language is relatively clear and word baha, or “glory,” written in easy to follow. Moreover, both Baha’u’llah Arabic script. It appears on Baha’i and ‘Abdu’l-Baha devoted many pages of temples and buildings. Baha’is may also wear jewelry engraved with writings explaining doctrine that their fol- this symbol. lowers did not understand. So although Baha’is read the scriptures independently
20 BAHA’I FAITH Baha’i PrinCiPLEs
B aha’u’llah left many writings that included the principles by which all humanity should live. His son ‘Abdu’l-Baha, who led the faith after his father’s death, broadened them. The principles ‘Abdu’l-Baha used to introduce the Baha’i Faith to people around the world remain the guidelines for living as a Baha’i:
Each person must independently seek truth for him- or herself.
All divine religions are one. Everyone worships the same God.
Human progress does not occur through material things alone.
Genuine progress comes from spirituality.
Science and reason are in harmony with religion.
The whole human race is one. All human beings are equally the children of God. People must wipe out all prejudices: religious, racial, political, national, and class.
Extremes of wealth and poverty must be abolished.
Women are the equals of men and are to have equality of rights, particlarly of educational opportunity.
All children must receive a basic education.
There should be a single world federation with a single economy and a single language.
and find their own meanings, they abide by the authoritative interpretation of the elected body that is the head of the faith.
Baha’is anD soCiaL PoLiCy Baha’is learn that one of the most important ways of develop- ing the spirit is through service to others. Helping other people
Introduction: The Baha’i Faith and Its People 21 is a characteristic of true humanity. Baha’is freely volunteer their time and talents to help others. Work also is a form of worship, because it profits both the community and the worker. An important goal of the Baha’i Faith is promoting the well- being of humankind. Therefore Baha’is are engaged in a wide variety of social and developmental projects around the world. Wherever they go they establish beneficial programs. These programs reflect the particular needs of the local communi- ties. They may be tutorial schools, after-school projects, health clinics, classes in health care, agricultural projects, orphanages, environmental centers and tree-planting programs, vocational programs, women’s centers, and many other programs to ben- efit society. Often a program starts in a Baha’i living room with a Baha’i volunteer and two or three students. All Baha’is under- stand that teaching and helping others is a fundamental part of practicing their religion in the same way that attending worship might be for someone of another faith. Baha’is finance these projects on their own. They volunteer their time and resources. Members also support the faith’s social efforts with voluntary contributions. The Baha’i Faith does not accept contributions from outside its own membership. It is entirely self-supporting.
ThE uniquEnEss of ThE Baha’i faiTh The Baha’i Faith is the only world religion to emerge during the modern age. Most other world religions are many hundreds or even thousands of years old. Judaism dates back more than 5,000 years, and Zoroastrianism more than 3,000 years. Native American and African belief systems are older than recorded time. Buddhism dates back about 2,500 years. Christianity began more than 2,000 years ago, and Islam more than 1,400 years ago. The earliest recorded works in Shinto are well over 1,000 years old. Even Sikhism, the next youngest world religion, is about 500 years old. The Baha’i Faith’s founders lived in modern times. ‘Abdu’l- Baha, Baha’u’llah’s son, lived to see such things as railroads, the
22 BAHA’I FAITH telegraph and the telephone, automobiles, even airplanes. All the Training in the Barli Baha’i founders were literate. They produced volumes of writing, Development Institute for Rural Women in most of which survives. Unlike religions such as Christianity and Indore, India. Baha’is run Judaism, whose scriptures were written perhaps scores or even development programs hundreds of years after the events they describe, Baha’i scripture around the world, including is composed of the actual words of its founders, most often in women’s programs, health their own handwriting. clinics, youth programs, and environmental centers. There are more firsthand accounts of the Baha’i Faith’s early years and its struggles, as well as of the people who brought it into existence, than of any other world religion. The Baha’i Faith thus presents a unique opportunity to see and understand how a new religion begins and how it grows and spreads.
Introduction: The Baha’i Faith and Its People 23 CHAPTER 2
FOUNDATIONS OF THE BAHA’I FAITH
T he Baha’i Faith grew out of religious influences and ideals in 19th-century Persia. Baha’u’llah, the founder of the Baha’i Faith, was born a Muslim. While one important influence on the Baha’i Faith is Islam, both Islamic scholars and Baha’is themselves have rejected the idea that the Baha’i Faith is a branch of Islam. The Baha’i Faith is a separate religion, distinct and different from Islam. However the Baha’i Faith incorporates many Islamic ideals and practices, such as required daily prayer, giving to the poor, pilgrimage, and fasting. Even more directly, the Baha’i Faith grew out of a religious movement that came immediately before it. This was the Babi Faith, or Babism. Babis were followers of the Bab, a religious leader in Persia from 1844 until 1850. The Baha’i Faith’s religious foundations rest on many of the teachings of the Bab, particu- larly his vision of a new social order and his promise that a new divine messenger was coming soon.
The Arc gardens in Haifa, Israel. The buildings shown are the Seat of the Universal House of Justice, the International Teaching Center Building, the Center for the Study of the Texts, and the International Baha’i Archives.
24 BAHA’I FAITH Foundations of the Baha’i Faith 25 To understand the Baha’i Faith it helps to know a little bit about the background from which it came: Islam and Babism.
isLaM CoMEs To PErsia Islam began in Arabia in the mid-seventh century C.E. About the same time Arab armies conquered Persia, and by 652 a Muslim ruler sat on the Persian throne. Islam swept the Persian populace. By the ninth century Persia was predominately Islamic. Early in its history Islam divided into two major sects. These were the Sunnis and the Shia, which remain the two major branches of Islam today. In Persia, the birthplace of Baha’u’llah, the most important branch of Islam was Shia. Persian, or Iranian, Islam is known as “Twelver Shia” because of the tradition of the 12 imams, divinely guided leaders and direct descendants of the prophet Muhammad. In the Shii tradition, when prophet Muhammad died he selected his son-in-law, Ali, to lead the faithful. Ali in turn passed the leadership down to his descendants. These chosen leaders were known as imams. Early Persian converts to Islam believed strongly that the prophet’s chosen leaders waiTing for ThE hiDDEn iMaM provided a direct line back to the prophet himself and therefore to the will of God. T he Shia believed that although he had disappeared from the world, for a time the last imam still spoke to his fol- ThE TwELfTh iMaM lowers. His words reached them through The line of imams lasted through 12 gen- leaders they called bab, a word that means erations. The Twelfth Imam was only a “gate.” There were four babs until, in the child when he became imam. Accord- year 941, the last bab died without nam- ing to tradition in the year 873 (the year ing a successor. Believers no longer had a 260 on the Islamic calendar) the Twelfth direct link to the Hidden Imam, but they Imam withdrew from the world and was understood that one day a messenger never seen again. People believed that he would appear. This One would once again provide a direct line to the divine will of would come again to lead them into a new God for humanity. For the next thousand world of justice and harmony. Over time years devout Persian Muslims waited for he became known as the Hidden Imam, the return of the Hidden Imam. or the Mahdi, a title that meant “The One Who Would Arise.”
26 BAHA’I FAITH ThE BaB aPPEars In the mid-19th century many people believed that the One prom- ised in the Quran would soon come. In Persia believers began to gather around a religious leader named Siyyid Ali Muhammad. Siyyid is a title of respect for descendants of the prophet Muham- mad. Siyyid Ali Muhammad was descended from the prophet on both his mother’s side and his father’s side. His relationship to the prophet gave him credibility. To his followers Siyyid Ali Muhammad was the promised messenger of God. They believed that through him they would receive truth and enlightenment. They began to call him the Bab. They called themselves Babis, or “followers of the Bab.” Siyyid Ali Muhammad was born on October 20, 1819, in Shi- raz, Persia. Ali Muhammad was very young when his father died. He had little education but he was exceptionally bright. Even as a child he impressed adults with his understanding of scripture and of spiritual matters. At 15 he became a merchant like his father before him. By all accounts he was a good businessman. He became known not only for his business ability but also for his honesty and fairness. After several years, when he was in his early 20s, he closed his business and traveled for a year to Iraq. He visited the holy cities of Islam and met Muslim leaders. On his return to Persia in 1842 he married the daughter of another merchant. The couple’s only child died as an infant the following year. Among those who knew him Ali Muhammad became known for extreme piety and his great interest in religion. People began to remark on his holiness and some even described him as a saint. Around this time he began to have dreams in which holy figures of Islamic history appeared to him. He took these dreams as a sign that the spirit of God had come into his soul. He began to write down his thoughts on religious matters. As a rule only trained religious scholars did such writing, and Ali Muhammad had no such training. However he felt divinely inspired. At first his reputation and beliefs were limited to his locality, but gradu- ally they spread far and wide across Persia.
Foundations of the Baha’i Faith 27 ThE BaB’s DECLaraTion On May 23, 1844, Siyyid Ali Muhammad announced that he was the bearer of divine truth. People attached great importance to the fact that this was the year 1260 on the Islamic calendar— exactly 1,000 years after the disappearance of the Hidden Imam. At first his followers understood him to be saying that he was the new gateway to the Hidden Imam, for whom they had been wait- ing. Later they interpreted his words to be a claim that he was the Mahdi himself. Either way, he set in motion a religious upheaval that was to have lasting effects. The room in the Bab’s house BEginnings of ThE BaBi MovEMEnT in Shiraz where he declared his mission on May 23, A man of great personal charm, the Bab had already begun 1844. gathering followers. One of these was a young religious stu-
28 BAHA’I FAITH dent named Mulla Husayn. Mulla Husayn’s studies had led him to believe that the Promised One of the scriptures would soon arrive. When he heard from Siyyid Ali Muhammad’s own lips that Siyyid Ali Muhammad was the promised one awaited by all faiths, he immediately declared his faith. Within several weeks 17 others had joined him. Other early followers included a young man named Muham- mad Ali-i-Barfurush, whom the Bab called Quddus, or “Most Holy,” and a young woman with whom the Bab was correspond- ing, later known as Tahirih, “The Pure One.” The Bab called these first 18 followers the “Letters of the Living.” He told them to go throughout Persia spreading the good news that the Promised One was coming.
ThE BaB’s MEssagE Many things about the Bab worked to convince his followers that he was a divine leader. He had a remarkable ability to explain pas- sages from the Quran. Scholars had puzzled over these passages for centuries. Highly spiritual, the Bab had a strong effect on his listeners, who believed that his speech was divinely inspired. He revealed more than 100,000 new verses in the style and spirit of the Quran, which his followers firmly believed to have come directly from God. Even more striking than his discussions of religious matters and spiritual revelations was his view for society. His vision was broad in scope. In his most important book, the Bayan, he wrote that a time was coming when new forms of learning and science would appear. He called on people to embrace learning and to help bring about a new society. He provided the principles for a Babi society. These included a system of laws for society to live by. They also laid down rules for matters such as marriage, divorce, and inheritance. Another section gives rules for the rela- tionship between the Babi state and other nations. Above all the Bab’s vision was a peaceful one. He rejected the idea that converts could be won by the sword. He urged his followers to be gentle and cause no sorrow to others.
Foundations of the Baha’i Faith 2 Babi disciples traveled to all the cities of Persia with the good news of the Bab’s coming. It was news that people had been wait- ing for and many accepted it eagerly.
TrouBLE for ThE BaBis Although the belief in the return of the Hidden Imam persisted among the Persian people, the clergy was less receptive to the idea. Indeed the actions of the Bab’s followers infuriated and out- raged them. In Islam the prophet Muhammad is the final prophet. His word as recorded in the Quran is perfect in understanding and revealing God’s purpose. The Bab’s followers were presenting his words as the newly revealed word of God. The Shii clergy, there- fore, saw the Bab’s claim as heresy. Furthermore it was a threat to their power. If people accepted the Bab as the true speaker for the Hidden Imam, he would become the highest authority in Islam, and they would have to take their orders from him. The clergy immediately rose up against him.
RUlings of REligioUs CoURTs The Shii clergy held great power in 19th-century Persia. The country’s ruler, the shah, supported the rulings of their religious courts. Their decrees therefore had the force of law, which the Persian army could enforce. Clergy also used the power of the pulpit. When they preached that someone was a heretic, they could easily turn the minds of their congregations against him. It was a small step to rioting and civil unrest. In spite of being labeled an infidel and a heretic, the Bab attracted followers across Persia. The Bab even began to attract some members of the clergy. This disturbed and angered Muslim leaders even more. Anyone who attracted followers was a threat to them. They had the Bab placed under house arrest in Shiraz. However even though the Bab’s movements were restricted, his followers in distant cities were persuading more and more people of the truth of the Bab’s claims. Also, people who came to visit him went away persuaded. The movement continued to grow.
30 BAHA’I FAITH Winning HEARTs And minds One of the early converts was a man called Vahid, a religious scholar with a sharp theological mind. Vahid had connections to the court and may have been sent by the shah to find out more about this “Shirazi saint” who was attracting so much attention. The Bab converted Vahid as well. Winning members of the cler- gy to his side was an important step for the Bab in winning the minds and hearts of the people. The number of Babis swelled.
iMPrisonMEnT anD TriaL A cabinet containing In September 1846 the Bab was able to escape house arrest and photographs of the Bab leave Shiraz. He had hopes of traveling to Tehran to meet with and Baha’u’llah.
Foundations of the Baha’i Faith 31 the shah. Instead the shah’s prime minister had him arrested, taken to Azerbaijan, and imprisoned there. Azerbaijan, although part of Iran at the time, was far from the shah’s court. The prime minister hoped that the Azerbaijanis would ignore the Bab’s mes- sage. The opposite proved true. The new faith took root there. So the prime minister moved the Bab to a Kurdish area of Iran and threw him into the prison at Chihriq. This tactic too was a failure, as the Kurd leaders became admirers of the Bab. During this time the traditional clergy continued to preach against the Bab. His followers came under increasing attacks from mobs that the clergy had aroused to violence. The mobs believed that they were waging a jihad, a Muslim holy war against unbe- lievers. The Bab’s followers turned to him, hoping that he would bless their own fight against the people who were persecuting them. The Bab, however, rejected the notion of a counter-jihad. Babis could defend themselves if their lives were threatened, but they were otherwise not to fight on behalf of the faith. The sur- vival of the faith, the Bab decreed, was in the hands of God.
“ThE PurE onE” ThE ConfErEnCE aT BaDashT With the Bab in prison leaders of the Babi O ne of the converts was a woman known as Tahirih, “The Pure One,” who attracted attention and became one Faith met in the village of Badasht to the northeast of Tehran. One of their goals of the most remarkable leaders of the was to come up with a plan to free the Bab. Babi movement. Encouraged by a family Another was to share their understanding of scholars, Tahirih was able to study the of the Bab’s teachings so they could go on Quran with her brothers in a time when leading in his absence. Among the lead- few women learned to read or write. She ers of the conference was the woman poet mastered its ideas easily, and also became Tahirih. She electrified the conference a gifted poet. The young woman was much when she announced that the Bab was not taken with the Bab’s ideas and began cor- responding with him. He quickly named just a reformer; he was the Imam Mahdi, her one of the Letters of the Living. She the Promised One. She went on to say never met the Bab face to face, but their that this meant that Babis were no longer vigorous correspondence made her an bound by the requirements of Muslim law. important teacher of the emerging faith. As followers of the Bab they must look to him for guidance.
32 BAHA’I FAITH She began by casting off her veil and ThE BaB is PunishED head covering. Her action caused an immediate stir. Many of the more con- servative Babis were shocked. They had M uslim clergy called for the Bab to be tried before a panel of religious scholars. In the summer of 1848 the trial never seen a woman unveiled in public. took place. The Bab was sentenced to a Even more, it caused the Muslim clerics cruel and painful form of physical punish- to brand the Babis as atheists and their ment, the bastinado, in which the soles of women as immodest and impure. How- his feet were beaten with sticks. During ever the Bab’s doctrines clearly indicated this torture one of the men beating the Bab accidentally struck him in the face. The that women were equal participants with leaders called for a doctor. Dr. William Cor- men in the new religion. mick, an Englishman, responded. He was deeply impressed with the Bab, whom he BaBis unDEr siEgE found to be mild and uncomplaining. The shah of Persia died in 1848, throwing the country into a state of political unrest. (He) was a very mild and delicate-looking man, rather small in stature and very fair The Babis found themselves under even for a Persian, with a melodious soft voice, greater pressure from the Muslim clergy, which struck me much . . . In fact his who were trying to stamp them out. A whole look and deportment went far to group of Babis under Mulla Husayn had dispose one in his favor . . . been traveling around the country pro- claiming the Bab as the Promised One. (From the memoirs of Dr. William They called on the people to follow him. Cormick.) The Shii clergy preached vigorously from the pulpit that they were heretics. Rioting followed. The Babis withdrew to the shrine of a Muslim saint, Shaykh Tabarsi, and hoped it would be a safe place. They quickly put up a fort for protection. However their troubles were not over. The clergy accused them of causing the riots. This time the government decided that the Babi movement must be wiped out. Officials sent a band of armed soldiers to add to the clergy and rioters already crying for Babi blood.
ThE siEgE aT shayKh TaBarsi Over the next year more and more troops came and attacked the fort. They built a series of barricades around it, so the Babis
Foundations of the Baha’i Faith 33 were effectively trapped inside. Led by Mulla Husayn, the Babis had been able to beat back their attackers for a time. However eventually a few hundred Babis inside the fort were defending themselves against a large army, which was camped outside. The Babis were also running out of water. They managed to dig a well but it was clear that their situation was becoming desperate. Mul- la Husayn decided to charge the barricades. He knew he would probably die. He called on his companions “to partake of the cup of martyrdom” with him. That day Mulla Husayn bathed in the water from the well, dressed in clean clothes, and prepared himself for battle. Before dawn he led his band of Babi fighters out of the fort. They broke through first one and then another set of barricades until they were finally outside. However their success was costly and short- lived. A sniper who had climbed a tree shot Mulla Husayn in the chest. His companions carried him back to the fort, where he died a few hours later.
ThE EnD of ThE siEgE At last the remaining Babis gave up the struggle and agreed to surrender. The army swore on the Quran that the Babis would be permitted to leave safely. However as soon as they left the fort the army set on them again. Those who were not killed outright were tortured to death or sold into slavery. This horrible scene played itself out in other towns as well. In Nayriz in the south The Bab’s Final Statement of Persia and in Zanjan in the northwest Oh wayward generation! Had you the Shii clergy aroused their followers to believed in me every one of you would riot and then blamed the Babis. The gov- have followed the example of this youth, ernment’s troops joined in. People hunted who stood in rank above most of you, and the Babis down, seized their property, and would have willingly sacrificed himself in killed them. my path. The day will come when you will Vahid, another respected Babi leader, have recognized me; that day died at Nayriz. At Zanjan, as at Shaykh I shall have ceased to be with you. Tabarsi, officials offered a pledge of peace signed on the Quran. As soon as the Babis
34 BAHA’I FAITH came out they were slaughtered. A large number of Babis were arrested and pub- A Western Reaction to the Bab’s Martyrdom licly executed when they refused to reject their new faith. A few, however, survived This is one of the most magnificent to tell what had happened. examples of courage which mankind has ever been able to witness, and it is also ThE DEaTh of ThE BaB an admirable proof of the love which our hero had for his fellow countrymen. He While all of this unrest was going on the sacrificed himself for mankind; he gave for prime minister ordered the Bab’s execu- it his body and his soul, he suffered for it tion. The Bab had done nothing that was hardships, insults, indignities, torture and against civil law, however. So the prime martyrdom. He sealed with his blood the minister had the Bab taken to Tabriz, a pact of universal brotherhood, and like city in northwestern Iran, where the cler- Jesus he gave his life in order to herald gy signed the death sentence for a crime the reign of concord, justice, and against Islam. love for one’s fellow men. Eyewitness accounts record the (A. L. M. Nicholas, a French remarkable events surrounding the execu- consular official, 1850.) tion of the Bab. The army jailers suspend- ed the Bab and one of his young followers by ropes from the top of a wall. A firing squad of 750 Armenian Christian soldiers lined up facing them. The order to fire was giv- en. The rifles made a deafening roar and black smoke filled the entire area. When the smoke cleared the Bab’s companion stood by the wall, unhurt. The Bab had disappeared. Searchers found him in his room calmly dictating to his sec- retary. The original firing squad was so shaken by what had hap- pened that they refused to continue. Many believed that they had attempted to kill a holy man and now feared the wrath of God. Officials quickly brought together a squad of Muslim marksmen to carry out the execution. This time the soldiers did not miss and the Bab was killed. The story of the Bab’s death spread throughout Persia like the wind. It had a profound impact not only on the Persian people but also on the many Europeans who lived in Persia at the time. It aroused new interest in his message—not just within his native country but also from the outside world.
Foundations of the Baha’i Faith 35 ThE CoLLaPsE of BaBisM Shoghi Effendi’s Portrait of For the surviving Babis, however, the Bab’s The Bab’s Death death was a disaster. In a few months they Thus ended a life which posterity will had lost not only the Bab but also most recognize as standing at the confluence of the Letters of the Living. Mulla Husayn of two universal prophetic cycles, the had died in the siege at Shaykh Tabarsi, Adamic Cycle stretching back as far as and Vahid at Nayriz. Quddus, the gentle the first dawnings of the world’s recorded young man and Letter of the Living whom religious history and the Baha’i Cycle the Bab called “Most Holy,” was dragged destined to propel itself across the unborn reaches of time for a period of no less through the streets in chains and finally than five thousand centuries . . . It can, tortured to death. moreover, be regarded in no other light In despair two young Babis attempted except as the most dramatic, the most to kill the shah. They did not seriously tragic event transpiring within the entire harm him but the attempt aroused a new range of the first Baha’i century. Indeed it wave of violence against people who had can be rightly acclaimed as unparalleled done nothing but declare their faith in a in the annals of the lives of man of peace and love. Babis were round- all the Founders of the world’s ed up and tortured in unimaginable ways. existing religious systems. Tahirih, the Pure One, although she had (In Shoghi Effendi, God Passes By.) not been involved in the plot to kill the shah, was put to death. Defiant to the end,
The shrine of Mirza Husayn Ali Nuri , or Baha’u’llah, in Akko, Israel, as photographed around 1910. Baha’u’llah established the Baha’i Faith following the death of the Bab.
36 BAHA’I FAITH she is said to have looked her execution- ers in the eye and said, “You can kill me as The Death of Quddus soon as you like, but you cannot stop the . . . how, barefooted, bareheaded, and emancipation of women.” loaded with chains, he was paraded The massacre of several thousand of through the streets, followed and scorned the Bab’s followers, and the Bab’s own by the entire population of the town; death, left the Babis leaderless and disor- how he was execrated and spat upon by ganized. By 1852 it appeared that the new the howling mob; how he was assailed faith, begun in such hope, would vanish in with the knives and axes of the scum complete failure. of its female inhabitants; how his body was pierced and mutilated, and how The Bab’s followers had found in him eventually it was delivered to the flames! a messenger of God in the line of Moses, Jesus, and Muhammad, all founders and Amidst his torments, Quddus was leaders of great religions. However his heard whispering forgiveness to his foes. “Forgive, O my God,” he cried, “the writings showed that the Bab did not see trespasses of this people. Deal with them himself as the final prophet. The door was in Thy mercy, for they know not what we open for yet another leader—“He Whom already have discovered and cherish”. God Will Make Manifest.” The spiritual needs that had led people to follow the (In Nabil, The Dawn-Breakers, translated by Shoghi Effendi.) Bab remained strong. The seeds of a new religion had been planted, and in time they would grow again with renewed strength as the Baha’i Faith.
Foundations of the Baha’i Faith 37 CHAPTER 3
BAHA’U’LLAH, FOUNDER OF THE BAHA’I FAITH
O ne important follower of the Bab escaped the fatal end of so many others. His name was Mirza Husayn Ali Nuri. Mirza Husayn Ali Nuri was born on November 12, 1817, in Tehran, Persia (now Iran). His family was Persian nobility. His father was a landowner and a government official. The family was well-to- do and socially prominent, and the boy’s father held a high posi- tion in the Persian court. Young Mirza Husayn Ali had no formal education; he was homeschooled. He read widely, however, and learned quickly. From an early age he was devoutly religious. Mirza Husayn Ali was 22 years old when his father died. Although he was young, officials offered him his father’s govern- ment position; he turned it down. He preferred instead to stay at home, managing the family property and looking after the edu- cation of his younger family members. He also donated time and money to many charities in the region. In spite of his youth he quickly came to be called “Father of the Poor” by the people in the region where he lived. He also gained a reputation for integrity and honesty at a time when many wealthy and important people were corrupt and dishonest.
Path leading to the shrine of Baha’u’llah at Bhaji, outside Akko (formerly Acre), Israel. This is considered the most holy place in the Baha’i world.
38 BAHA’I FAITH Baha’u’llah, Founder of the Baha’i Faith 3 Mirza husayn aLi ConvErTs To BaBisM In 1844 Mirza Husayn Ali received a visit from Mulla Husayn, one of the Bab’s early disciples. At the age of 27 Mirza Husayn Ali was already known for his good works and religious devotion. The Bab sent Mulla Husayn to Tehran to deliver a letter to Mirza Husayn Ali. As a result of receiving that letter Mirza Husayn Ali became a follower of the Bab, along with four of his brothers and half brothers. His conversion was important to the Bab and to the Babi movement. Most early converts were religious students like Mulla Husayn, or came from merchant or peasant classes. One of the many letters Mirza Husayn Ali’s family were landowners with ties to the gov- dictated by Baha’u’llah to ernment. They were an important addition to the Babi cause. his secretary. Baha’u’llah would dictate so quickly that PREACHing THE mEssAgE of THE BAB his secretary could barely keep up with the From the time of his conversion onward, Mirza Husayn Ali flow of his words. Nuri worked energetically at spreading the Babi Faith. He trav- eled across Persia to preach the Bab’s message. Because of his wealth and high social standing he had access to others in his social class, and he converted a signifi- cant number of people, including other members of his own family. He used his personal wealth to finance the teaching of Babism in other regions. His social position also helped to protect him from the persecution that Babi followers were beginning to experience. Soon after Mirza Husayn Ali became a Babi he began writing letters to the Bab, who was then imprisoned in Chihriq prison. The Bab responded with letters of his own, and Mirza Husayn Ali gained an impressive knowledge of the Bab’s think- ing and outlook. Other Babi leaders such as Vahid, Quddus, Mulla Husayn, and Tahirih drew him into their inner circle.
40 BAHA’I FAITH They began to look upon Mirza Husayn Ali as an important interpreter of the Bab’s teachings.
BAHA’U’llAH—”gloRy of god” In 1848 Mirza Husayn Ali organized and helped to direct the gath- ering of Babis in the village of Badasht; this conference at Badasht gave Babism a new and more revolutionary direction. It was also at the Badasht Conference that Mirza Husayn Ali gave each of the Babis gathered there a new name, one that reflected their spiri- tual qualities. For himself he chose the name Baha, which means “Splendor” or “Glory.” After the conference the Bab wrote to each of the participants using the new name that Mirza Husayn Ali had given them. To the newly named Baha the Bab sent a rare and wonderful work of calligraphy, or handwriting, that he had done himself, in the Map showing the route shape of a star. It included the title Baha’u’llah, or “Glory of God,” of Baha’u’llah’s exile. The the name by which Mirza Husayn Ali Nuri soon came to be regions and place names are known among his followers. those of the time.
BULGARIA Black Sea RUSSIA Adrianople Samsun Sinop Constantinople Turat Amasya Gallipoli Sivas Kilarfut Mytilene Caspian Sea OTTOMAN EMPIRE Diyarbakir Smyrna TURKEY Mardin Irbil Mosul Kirkut Tehran PERSIA (IRAN) Mediterranean Sea Acre Baghdad SYRIA IRAQ Jaffa Port Said
EGYPT ARABIA Red Sea Persian Gulf
Baha’u’llah, Founder of the Baha’i Faith 41 hE whoM goD wiLL MaKE ManifEsT PErsECuTion inCrEasEs The conference at Badasht drew atten- A s Baha’u’llah lay in chains in the dun- geon he heard a voice speaking to him. The voice, which seemed to come tion to the Babis. The new movement was growing so fast that it became a threat from all sides, said: to the existing order. Its members came under attack. It was at this time that offi- Verily (truly) we shall render thee cials arrested Tahirih and threw her into victorious by thyself and by thy pen. jail. Baha’u’llah tried to help her, but was Grieve thou not for that which has himself imprisoned and tortured by hav- befallen thee, neither be thou afraid, ing the soles of his feet beaten with bam- for thou art in safety. Ere long will God boo rods. raise up the treasures of the earth—men Free again, Baha’u’llah tried to con- who will aid thee through thyself and thy vince his friends in the government that name, wherewith God hath revived the hearts of such as have recognized him . . . the Babis were peace-loving and would do no harm. In turn his friends tried to per- In spite of the filth and suffering that sur- suade him to stop his work on behalf of rounded him Baha’u’llah felt new power the Bab, but he refused. He warned them and strength. He understood that he was that if the attacks did not stop there would the person whom the Bab had promised, the one who was ordained by God to lead be trouble. his people into a new understanding and The attacks against the Babis contin- faith. ued, and trouble did indeed follow with the attempt on the shah’s life in 1852. Feel- ings against the Babis were now so strong that Baha’u’llah’s connections to govern- ment and power could no longer help him. He was arrested again, and taken to Tehran, where he was locked up for four months in a prison so foul and terrible that it was known as the Siyah-Chal, or “Black Pit.” Deep underground, cold, dark, and damp, it had once been a reservoir for one Carved seals used to stamp letters of Tehran’s public baths. As Baha’u’llah verifying Baha’u’llah as the author of written papers. Baha’u’llah wrote described it, “The dungeon was wrapped thousands of letters teaching, advising, in thick darkness, and our fellow prison- and supporting the Baha’i community. ers numbered nearly a hundred and fifty souls: thieves, assassins, and highwaymen
42 BAHA’I FAITH . . . Most of these men had neither clothes nor bedding to lie on. A view of the city of Tehran, God alone knoweth what befell us in that most foul-smelling and where Baha’u’llah was imprisoned in 1852. The gloomy place!” It was here that Baha’u’llah realized he was des- photograph was taken in tined to become a spiritual leader. 1930, but the city would All over Persia Babis were being persecuted and attacked. The have looked very similar 80 Babi prisoners in the Siyah-Chal were chained together so they years earlier. could hardly move. The stench was so awful that they could bare- ly breathe. They were under constant threat of torture and death. Each day their jailers descended into the pit, chose one man, and executed him.
BanishMEnT Somehow Baha’u’llah survived his imprisonment. Because of his family’s influence, officials knew that they could not execute him without a trial. They also knew he had done no wrong and there was no evidence against him. Their hesitancy was also partly due to the vigorous protests against the Babi massacres registered by both the Russian and British embassies.
Baha’u’llah, Founder of the Baha’i Faith 43 However officials were reluctant to let Baha’u’llah go. They knew that he would immediately attract followers to the Bab’s cause. Finally the prime minister, who was a relative of Baha’u’llah, persuaded the court that Baha’u’llah should be banished from A father and his son (left) Persia. As part of his banishment the government confiscated his and members of the Baha’i community in chains property. They destroyed or seized all his books and works of art. after being arrested. This They looted and burned his home. His possessions and property photograph was taken gone, still suffering from the beatings he had received, and weak around 1896. The founders from his four months in prison, he was released without a trial and members of the Baha’i Faith endured many years of in 1852. persecution and banishment Baha’u’llah came out of prison weaker in body but even stron- for their beliefs. ger in spirit than when he was arrested. Under the conditions of
44 BAHA’I FAITH his release from prison, Baha’u’llah had to leave Persia. He no longer had any possessions, but his family and followers could go with him if they wished. In 1852 chose to go to Baghdad in Iraq. At first Baha’u’llah said nothing about the voice he had heard and its message. He settled in Baghdad and lived quietly with his family. Over the next three years other Babis joined him and formed a small community.
Mirza yahya One member of the community was Baha’u’llah’s half brother, Mirza Yahya, or Subh-i-Azal. He was 13 years younger than Baha’u’llah and had followed him into the Babi Faith. After the conference at Badasht the Bab had named Mirza Yahya as the one to be the head of the Babi Faith if the Bab were to die. At the time the Bab was in prison, and he and Baha’u’llah both felt that Baha’u’llah could do the most good for the faith from behind the scenes. Since Baha’u’llah was both older and wiser than his brother, they believed that Mirza Yahya would continue to take his advice. Mirza Yahya was easily swayed. After the Bab’s death he fell under the influ- ence of a Muslim cleric named Siyyid Muhammad. Siyyid Muhammad remind- ed Yahya that the Bab had chosen him, not Baha’u’llah. He persuaded Yahya to renounce his brother and proclaim him- self the Babi authority. Baha’u’llah realized that if he were to fight with his brother over the leadership of the community, the community would be weakened even further. He withdrew to the mountains, where he remained alone for two years. He later wrote of this time:
Baha’u’llah, Founder of the Baha’i Faith 45 “Alone, we communed with Our spirit, oblivious of the world and all that is therein.” Baha’u’llah spent the time fruitfully by meditating and writing.
Baha’u’LLah rETurns Meanwhile the Babi community in Baghdad was going through difficult times. Mirza Yahya proved to be a poor leader. Moreover, he could not answer theological questions as his brother had done. Would-be leaders fought for power, throwing the commu- nity into turmoil. Faithful Babis began searching for Baha’u’llah. Finally they found him in his mountain hideaway and persuaded him to return with them. By that time things were so bad that even Mirza Yahya joined in calling for Baha’u’llah’s return. Baha’u’llah returned to Baghdad in March 1856 and assumed control over the Babi community there. During the next seven years Babism experienced a rebirth. Baha’u’llah’s reputation as a spiritual leader spread, and he attracted many new followers. He composed the Kitab-i-Iqan, or “Book of Certitude,” which describes God’s plan for humanity and explains Baha’u’llah’s mission. Baha’u’llah’s growing reputation did not please everyone. Back in Persia the shah once again felt that his power and author- ity were being threatened. He persuaded the government in Baghdad to move Baha’u’llah and his group farther away from the Persian border. This time they chose to move the group to Constantinople, which is now Istanbul, Turkey.
ThE riDvan DECLaraTion Before moving to Constantinople Baha’u’llah went to stay on an island in the Tigris River. In a garden there, which he called the Garden of Ridvan (Paradise), he gathered his closest followers around him and told them of the revelation he had received in prison. He was, he explained, “He Whom God Will Make Mani- fest,” the divine messenger that the Bab and the scriptures of other religions had promised. Today Baha’is worldwide celebrate
46 BAHA’I FAITH the Ridvan Festival, as it is called, for 12 days every year, from April 21 to May 2. For the time being, however, Baha’u’llah’s followers kept his revelation a secret among themselves. The group arrived in Con- stantinople in August, but they were not permitted to stay long. Constantinople was the capital of the Ottoman Empire, which was experiencing unrest. Playing on the fears of the Ottoman rul- ers, the Persian shah represented the Babis as a threat. He pressed to have them moved again. Wanting no more trouble, the Turks agreed. So in December 1863, Baha’u’llah, his family, and his The sea gate where companions were sent to Adrianople (now Edirne) in European Baha’u’llah and his companions entered Turkey, still farther from Persian borders. Acre. On August 21, 1868, Baha’u’llah, his family, and a nEw rELigion arisEs his followers were rounded If the shah had hoped to silence Baha’u’llah, he failed. Visitors up in Adrianople (now Edirne) in western Turkey. from all over Persia continued to flock to wherever Baha’u’llah They were put on a boat to settled. The widely scattered Babi followers knew that Baha’u’llah be taken to prison in Acre, had drawn the Baghdad community back together when it was Palestine (now Akko, Israel).
Baha’u’llah, Founder of the Baha’i Faith 47 on the verge of collapse. They turned to him as their spiritual leader. Baha’u’llah decided that it was time to announce his rev- elation to all the Babis. Mirza Yahya was still the official head of the Babi Faith. Although he had wanted Baha’u’llah to come back to Bagh- dad and help him out when things were bad, he had never fully accepted his own loss of status. When the group moved to Adri- anople, Mirza Yahya, still under the influence of Siyyid Muham- mad, began plotting to get his power back. When this failed he twice tried to have Baha’u’llah killed, but the attempts failed. Shoghi Effendi’s Summary of Baha’u’llah in turn sent Mirza Yahya Baha’u’llah’s Achievement an announcement in which he pressed God’s new-born Faith, the cynosure of all his claim to be He Whom God Will Make past Dispensations, had been fully and Manifest and asked for Mirza Yahya’s sup- unreservedly proclaimed. The prophecies port. Instead Mirza Yahya claimed that he, announcing its advent had been rather than Baha’u’llah, was the one whose remarkably fulfilled. Its fundamental coming the Bab had promised. Instead of laws and cardinal principles, the warp and woof of the fabric of its future World the results Mirza Yahya wanted, however, Order, had been clearly enunciated. his announcement clarified the differences Its organic relation to, and its attitude between him and his brother and showed towards, the religious systems which who was the true leader. Almost all the preceded it had been unmistakably Babis deserted Mirza Yahya and accepted defined. The primary institutions, within Baha’u’llah as the head of the faith. which an embryonic World Order was The followers of Baha’u’llah now began destined to mature, had been unassailably to describe themselves as Baha’is, and the established. The Covenant designed Baha’i Faith began to emerge as a separate to safeguard the unity and integrity of its world-embracing system had been religion. irrevocably bequeathed to posterity. The promise of the unification of the whole ThE ProCLaMaTion of Baha’u’LLah human race, of the inauguration of the The former followers of the Bab had Most Great Peace, of the unfoldment of a accepted Baha’u’llah as their unquestioned world civilization, had been leader. He now needed to establish himself incontestably given. and the new religion on the world stage. (In Shoghi Effendi, God Passes By.) In 1867 he began writing letters to world political and religious leaders. In these let-
48 BAHA’I FAITH ters he proclaimed himself to be the One whose return had been promised in the Torah, the New Testament, and the Quran. Baha’u’llah told of the coming of a new world order. Its out- come would be a world civilization that recognized the oneness of the human race. “The earth,” he wrote, “is but one country, and mankind its citizens.” He explained that governments were meant to serve the causes of international peace, social justice, and world unity. Governments that did not work for these goals would bring disaster on themselves. In many parts of the world Baha’u’llah’s letters had little effect. However in Iran, where the shah felt insecure in his seat of power, they set off a strong reaction. Mirza Yahya, still angry from his On their way to their loss of prestige and power in the Babi community, saw the let- imprisonment in Acre, ters as a way to play on the shah’s fears. He and others such as Baha’u’llah and a group of 80 followers, including his Siyyid Muhammad wrote letters accusing Baha’u’llah of trying to family, spent three nights overthrow the Ottoman government in Constantinople, which in Gallipoli on the Turkish was already weak from years of fighting. The Persian ambassador coast.
Baha’u’llah, Founder of the Baha’i Faith 4 to Constantinople pointed to the letters as proof. He pointed to the steady stream of visitors that Baha’u’llah attracted and hinted that these people were conspiring against the shah. Finally the ruler in Constantinople ordered that the group in Adrianople be imprisoned in the fortress at Acre.
The interior of the prison in Acre (Akko) in which Baha’u’llah and his family were kept.
50 BAHA’I FAITH On August 21, 1868, soldiers rounded MosT hoLy BooK up Baha’u’llah and his family and follow- ers, about 80 total, and put them on a boat to Acre. After a miserable 10 days on a I n spite of the dreadful conditions Baha’u’llah continued to preach good- ness and to live according to his beliefs. stormy Mediterranean Sea they reached He lived in the Acre prison for nine years, land and were taken to prison under heavy first inside the prison walls and then guard. Ironically one of those deported to under house arrest within the city of Acre. Acre along with Baha’u’llah was Siyyid Nevertheless he managed to establish Muhammad, who had plotted against contact with the Baha’is in Iran. And it was him. at this time that he also wrote one of the great works of Baha’i scripture, the Kitab- iMPrisonMEnT aT aCrE i-Aqdas, or Most Holy Book. Gradually his The penal colony at Acre was a grim and profound goodness and faith began to terrible place. It was a prison city where the win over his jailers, and the prisoners’ situ- ation improved. worst criminals from all over the Ottoman Empire were sent. It lay on the shores of the Mediterranean Sea and was constantly awash in its tides. Its buildings were damp and crumbling; rot- ting refuse washed into it. The officials who sent Baha’u’llah there frankly hoped he would not survive. A number of the group did die, including Baha’u’llah’s second son. A small group of Babis remained loyal to Yahya and called themselves Azalis. They continued to harass the Baha’is and they tried to convince the Ottoman authorities that the Baha’is were plotting against them. A group of angry Baha’is finally rose up and killed their tormentors, an event that caused Baha’u’llah great distress. He rejected all violence no matter what the cir- cumstances. Its use by his followers brought him deep and long- lasting grief.
ThE LasT yEars of Baha’u’LLah By 1877 prison officials were no longer bothering to enforce the orders that had kept the Baha’is behind bars. Baha’u’llah was free to come and go. He moved to a mansion his followers bought for him at Bahji, outside the city. There he lived quietly, writing, meditating, and enjoying his gardens.
Baha’u’llah, Founder of the Baha’i Faith 51 Baha’u’llah lived until 1892. He died A Subject of Devotion and Love at the age of 74. For more than 40 years While living at Bahji Baha’u’llah of his life he had been a prisoner and an received visitors from the many exile from his home. Born to luxury and places to which the Baha’i Faith had wealth, he experienced poverty, hunger, begun to spread. One visitor was an grief, injustice, and suffering firsthand. He English scholar, Edward Granville had been chained and beaten. He had even Browne, whom Baha’u’llah watched his children die in the brutal con- impressed deeply. Browne wrote: ditions of imprisonment. The religion that No need to ask in whose presence I stood. began with him reflects his deep identifi- I bowed myself before the one who is cation with the poor and the suffering of the object of a devotion and love which the world. kings might envy and emperors sigh for in vain . . . Those piercing eyes seemed to During Baha’u’llah’s last years the read one’s very soul; power and authority young Baha’i Faith continued to spread. sat on that ample brow; while the deep It now reached into Egypt, Russia, Turkey, lines on the forehead and face implied an age which the jet-black hair and beard flowing down in indistinguishable luxuriance almost to the waist seemed to belie . . . (In Moojan Momen, A Short Introduction to the Baha’i Faith.)
The entrance to the door of the shrine where Baha’u’llah is buried in Haifa, Israel.
52 BAHA’I FAITH KEy DaTEs in ThE LifE Central Asia, and even India. It continued of Baha’u’LLah to grow in Persia, its birthplace. In spite of everything that governments and a pow- 1817 Born November 12 erful clergy could throw at it—persecu- 1844 Converts to Babism tion, angry mobs, and official injustice—it 1848 Attends conference at Badasht would not be stamped out. 1852 Imprisoned at Siyah-Chal; receives In his will Baha’u’llah named his oldest revelation from God freed from surviving son, ‘Abdu’l-Baha, to be leader prison; banished to Baghdad of the faith after him. He also left instruc- 1854 Withdraws to the mountains 1856 Returns to Baghdad, takes control tions for taking the developing religion of Babi community completes into the 20th century, which was fast Hidden Words approaching. 1862 Completes Kitab-i-Iqan (“Book of Certitude”) 1863 Banished to Constantinople, makes Ridvan Declaration; banished to Adrianople (Edirne) 1868 Imprisoned in Acre (Akko) 1873 Completes Kitab-i-Aqdas (“Most Holy Book”) 1877 Allowed to leave Acre 1879 Moves to Bahji 1892 Dies May 29
Baha’u’llah, Founder of the Baha’i Faith 53 CHAPTER 4
THE BAHA’I SCRIPTURES
T he Baha’i scriptures include the writings of the faith’s three central figures: Baha’u’llah, his son ‘Abdu’l-Baha, and the Bab.
ThE wriTings of Baha’u’LLah For Baha’i believers the writings of Baha’u’llah are the divine word of God. Baha’u’llah’s books include Kalimat-i-Maknunih (which means “The Hidden Words,” written around 1858); Kitab-i-Iqan, (“The Book of Certitude,” 1862); and Kitab-i-Aqdas (“Most Holy Book,” 1873). He also wrote many “tablets” or letters. He himself estimated that a collection of his letters would make over 100 vol- umes. All of these works and others convey Baha’u’llah’s message and lay down rules for leading the Baha’i life. One important source of scripture for the Baha’i Faith is Gleanings from the Writings of Baha’u’llah. This is a collection of Baha’ullah’s writings. It was compiled and translated into English by his great-grandson, Shoghi Effendi. From the more than 15,000 tablets Baha’u’llah produced in his lifetime Shoghi Effendi chose passages that he felt would show the spirit of Baha’i teachings.
The International Baha’i Archives in Haifa, Israel was built by Shoghi Effendi to house important Baha’i relics and scriptures associated with the lives of the Bab, Baha’u’llah and ‘Abdu’l-Baha.
54 BAHA’I FAITH The Baha’i Scriptures 55 ThE TransLaTions Shoghi Effendi was Baha’u’llah’s principal translator. He spoke fluent English as well as Persian and Arabic. After ‘Abdu’l-Baha’s death, Shoghi Effendi became Guardian of the Faith, as his grand- father’s will stated. As Guardian, he was the only person with the authority to interpret Baha’u’llah’s message. It was Shoghi Effendi who set the style for the Baha’i scrip- tures. He chose a formal and older style of writing as he believed this style more closely reflected the stately Persian and Arabic that Baha’u’llah used. Shoghi Effendi also chose to use the word man- kind to refer to all humanity and the masculine pronouns he and him to refer to God. He may have done so because the masculine form was considered the proper formal usage in written English when he was writing. Baha’u’llah’s teachings specifically do not attach any gender to the creator. Baha’i readers understand and accept that words like men and mankind refer to all humanity, not just men. Shoghi Effendi’s translations into English are the highest authority for interpreting Baha’u’llah’s writings. Translators use them, not the original Persian or Arabic works, when they trans- late Baha’u’llah’s writings into other languages.
ThE hiDDEn worDs ThE TEaChings of Baha’u’LLah In the Kalimat-i-Maknunih, or Hidden Words, Baha’u’llah restates the essen- B aha’u’llah’s message reaches the whole world. His vision is of a global religion that embraces all peoples of the tial spiritual truths and ethical teachings that founders of all world religions have earth. All people, whatever their country taught. The Hidden Words is quite short. of origin, their race, or their ethnic back- It has only 52 pages. There are two sec- ground, are basically the same. Baha’u’llah tions: Words from the Arabic, with 71 recognizes only one race—the human numbered passages, and Words from the race. He asks his followers to act in the Persian, with 82 passages. Each passage best interests of all humankind. There are is only a few lines long. As in the scrip- Baha’i communities on all continents and tures of other faiths, the passages take the the Baha’i scriptures have been translated into 802 languages. form of the voice of God speaking to the reader.
56 BAHA’I FAITH In the Arabic Hidden Words, God advises his children. “My first counsel is this: Possess a pure, kindly and radiant heart.” His words urge believers to love him and only him. The words also remind human beings of the great love God has for them. The Persian Hidden Words carry a similar message. In this sec- tion Baha’u’llah often uses metaphors of nature. He compares the word of God to seeds of divine wisdom and asks believers to let these words grow in their hearts. In this way beautiful flowers of knowledge and wisdom will grow in the hearts of humankind.
ThE BooK of CErTiTuDE The Kitab-i-Iqan, or Book of Certitude, presents one of the most important themes of Baha’u’llah’s teachings. This is the theme of the progressive nature of religion. Many Baha’i scriptures enlarge on this teaching. The book also deals with great religious ques- tions such as the nature of God, the nature of humanity, and the purpose of life.
REvElATion of god’s Will According to the message of the Iqan there is one eternal God, the creator. The essence of God is unknowable. However, through- out time God has revealed God’s will and purpose for humanity through a chosen individual or messenger. Each messenger has founded a great religion. For example, through Abraham the Jews came to understand the oneness of God. Moses revealed God’s law in the Ten Commandments. Jesus taught the love of God and the love of humankind. Each messen- ger has perfectly reflected the energy and power of God that is God’s love. The Message My first counsel is this: Possess a pure, A sHAREd PURPosE kindly and radiant heart, that thine may According to Baha’u’llah every divine mes- be a sovereignty ancient, imperishable, senger has come at a time that was right and everlasting. for a particular point in history. Although (In Baha’u’llah, The Hidden Words of they have appeared in different times and Baha’u’llah, Part I, 1.) places, they had a shared purpose. Each
The Baha’i Scriptures 57 of these chosen leaders was right for his time and place and led people to a new understanding of God’s will for humanity. Many people have believed that the messenger of God will return, yet each messenger of God has been rejected in his time. All have undergone hardship and suffering. Baha’u’llah points out that many prophets of God have had to suffer because of what they preached. Jesus suffered and died on the cross. The prophet Muhammad of Islam cried, “No prophet of God hath suffered such harm as I have suffered.” To the messengers such as Moses, Jesus, and Muhammad, Baha’u’llah adds the Bab, who died for his teachings. Such persecutions have led people of their own time to doubt that the messengers were from God. Yet throughout history people believed that they were.
TimE foR A nEW mEssEngER How the Words of Baha’u’llah In the Iqan Baha’u’llah writes that 1,280 Were Recorded years have passed since the last messen- From a contemporary account: ger, the prophet Muhammad, offered his teachings. The time for a new messenger Mirza Aqa Jan [Baha’u’llah’s secretary] had a large ink-pot the size of a small has come. He sees in people a yearning for bowl. He also had available about ten to the truth and the need for a new leader. twelve pens and large sheets of paper in The spiritual aspects of the human rela- stacks . . . He would bring [letters] into tionship to God do not change. However, the presence of Baha’u’llah and, having the conditions of life change from age to obtained permission, would read them. age. As time moves on God sends new Afterwards [Baha’u’llah] would direct messengers with lessons that are appro- him to take up his pen . . . priate to each new age. In this way religion Such was the speed with which he used to evolves, moving forward with time. write the revealed Word that the ink of the first word was scarcely yet dry when the ThE MosT hoLy BooK whole page was finished. It seemed as if The Kitab-i-Aqdas is Baha’u’llah’s book of someone had dipped a lock of hair in the holy law. He produced it during his prison ink and applied it over the whole page . . years in Acre, probably the darkest and Then the letters were transcribed most difficult time of his life. For Baha’is and approved by Baha’u’llah. it is his most important work. The Aqdas lays out the rules for building a new world
58 BAHA’I FAITH In November 1992 more than 27,000 Baha’is from some 170 countries assembled in New York City for the Second Baha’i World Congress. The Baha’i Faith that began in Iran in the middle of the 19th century has now spread to 236 countries and territories throughout the world.
The Baha’i Scriptures 5 order in which all humanity will come together under the law of God. It names and describes the institutions that will make the new world order possible. It is the guidebook for the future world society that Baha’u’llah came to establish. The main part of the Aqdas is only 190 paragraphs long, yet it covers many topics.
rELigious oBLigaTions The Aqdas commands humanity to recognize Baha’u’llah as the messenger of God for this time and to obey the laws that God has given. The laws are designed to further the cause of bringing together the whole world under the Baha’i Faith. From earlier religions Baha’u’llah retains practices such as fasting and prayer that serve a spiritual purpose. He provides specific rules for prayer, including washing the hands and face before praying, the times when prayers are to be said, and which prayers are obligatory. He forbids congregational prayer, except for the dead.
soCiaL Laws Social laws cover marriage, divorce, and inheritance. The Aqdas establishes the huququ’llah, the voluntary wealth tax that all Baha’is pay to the faith. Baha’u’llah calls this tax “the Right of God.” It supports the work of the faith. Like the Ten Commandments of the Jewish Torah, the Aqdas forbids killing, stealing, lying, and adultery. In addition it prohibits arson, gambling, The Baha’i Calendar alcoholic beverages, drug abuse, and gos- Baha’u’llah establishes the Baha’i sip; his followers are not permitted to talk calendar and its holy days and makes about people behind their backs. Other fasting obligatory during the 19-day prohibited activities are laziness, striking month before the New Year. However, or wounding anyone, and creating con- he creates exemptions from the flict. Baha’is are to repent of their sins, but fast for people who are ill, children, the mostly Christian practice of confes- old people, pregnant and nursing sion to another is prohibited. Baha’u’llah women, and those doing heavy labor. says, “(L)et repentance be between your- selves and God.”
60 BAHA’I FAITH Student assembly at the ruLEs for Living ThE Baha’i LifE City Montessori School in The Aqdas exhorts believers to welcome followers of all religions India. The school teaches in fellowship. They are to honor their parents, to study and to the essential principles of teach the faith, and not to wish for others what they would not all religions to children from preschool to college. The wish for themselves. Parents are to educate their children in read- school stresses academic ing and writing and especially in the rules of the Baha’i Faith. excellence, globalism, and Each individual is to have a trade or a craft. People are to use interfaith harmony. their skills in a way that will profit both themselves and others. They are not to be lazy or idle. Work is considered a form of wor- ship. Baha’is are to care for their health and to be personally clean. They are to bathe regularly and to wear only clean clothes.
ThE insTiTuTions of ThE Baha’i faiTh In the Aqdas Baha’u’llah also sets down practical rules for the internal structure of the Baha’i Faith. He describes the establish- ment of Houses of Justice in each city and a worldwide Universal
The Baha’i Scriptures 61 soME ruLEs for Living House of Justice that would rule on mat- ThE Baha’i LifE ters of faith not specifically addressed in Baha’i scriptures. He describes the institu- To be truthful tion of guardianship to lead the faith after To be trustworthy him. The Aqdas thus anticipated many of To be faithful the institutions that the young religion To be righteous and fear God would need as it grew and spread under To be just and fair new leadership. To be tactful and wise To be courteous ThE MEssagE of ThE aqDas To be hospitable To be persevering The Aqdas is the guide for the new world To be detached order that Baha’u’llah has come to estab- To be absolutely submissive to lish: If humanity will follow its command- the will of God ments the world will be united as one Not to stir up mischief country; war, famine, and suffering will Not to be hypocritical end; and peace will rule the earth. The Not to be proud laws of the Aqdas are not Baha’u’llah’s Not to be fanatical but God’s. Baha’u’llah calls these laws “the Not to prefer one’s self to one’s neighbor Counsel of God”; they are God’s word, Not to contend with one’s neighbor Not to indulge one’s passions God’s bounty, and God’s treasure for those Not to lament in adversity who will listen and take them to heart. Not to contend with those in authority Baha’u’llah writes that the Aqdas is the Not to lose one’s temper beginning of divine knowledge, the lamp Not to anger one’s neighbor that will lead all the people of the human race in the path of truth.
suPPLEMEnTary TEXTs The Aqdas also includes supplementary materials that Baha’u’llah revealed after the Aqdas was completed. The first of these is the Tablet of Ishraqat, which instructs Baha’is to obey the rulings of the House of Justice and to act according to the rules in the Aqdas. All are to come together, as God wishes, for “Ye are all the leaves of one tree and the drops of one ocean.” Also included are the texts of the Obligatory Prayers. These are the Long Obligatory Prayer, the Medium Obligatory Prayer, the Short Obligatory Prayer, and the Prayer for the Dead.
62 BAHA’I FAITH Finally there is a section of questions The Mantle of a and answers. Here Baha’u’llah clarifies fine Saintly Character points of the laws in the Aqdas, so there can be no misunderstandings or argu- The purpose of the one true God in ments about interpreting their message. manifesting Himself is to summon all mankind to truthfulness and sincerity, to piety and trustworthiness, to resignation ThE sEvEn vaLLEys and submissiveness to the will of The Seven Valleys is an essay that trac- God, to forbearance and kindliness, to es the journey of the soul toward the uprightness and wisdom. His object is Divine Being. The Seven Valleys reveals to array every man with the mantle of a Baha’u’llah’s mystical side. He wrote it fol- saintly character, and to adorn him with lowing his two years alone in the moun- the ornament of holy and goodly deeds. tains. In this book Baha’u’llah quotes from (In Baha’u’llah, Gleanings from the the Quran and also from the Sufis, Per- Writings of Baha’u’llah.) sian poets of the 13th century. Sufis were Islamic mystics who believed that they could reach the presence of God directly through repeated medi- tation and prayer. In his essay Baha’u’llah traces the journey of the soul through seven valleys. These are the Valleys of Search, Love, Knowledge, Unity, Contentment, Wonderment, and finally the Valley of True Poverty and Absolute Nothingness. This is the Valley of “dying from self and living in God, of the being poor in self and rich in the Desired One.” This is the goal and the end of the spiritual journey. At last the seeker will see the Beloved. Having taken the right path, the seeker finds peace.
ThE worKs of ‘aBDu’L-Baha In addition to the works of Baha’u’llah, his son ‘Abdu’l-Baha’s writings are also an important and often cited part of the Baha’i scriptures. More than 27,000 of ‘Abdu’l-Baha’s letters survive. Many of ‘Abdu’l-Baha’s works explain and enlarge on Baha’u’llah’s writings and echo his themes. “Man is, in reality, a spiritual being, and only when he lives in the spirit is he truly happy,” he writes. However many of his writings reveal focus on the Baha’i social message.
The Baha’i Scriptures 63 The Baha’i Faith teaches that all of God’s children are equal in God’s sight. God does not favor one nation over another. There- fore divisions that separate nations, races, and ethnic groups are artificial barriers. They are nothing but superstition and tradi- School of the Nations, tion. They bring discord and hatred among people who must Macao, China. Baha’is run learn that they are one. or help fund schools open Rather than racial and ethnic division Baha’is should be aware to children of all races and of the beauty of diversity. They should think of humankind as ethnic backgrounds. This being like a beautiful garden full of flowers, trees, and shrubs. approach reflects the Baha’i belief that humanity is Each flower has its own beauty, perfume, and color. Each tree is one race. different as well, with different leaves, flowers, and fruits. How-
64 BAHA’I FAITH ever they all come from the same earth. They all share the same sun and rain. Words into Action One of ‘Abdu’l-Baha’s themes is EquaLiTy of woMEn that good ideas must be carried into ‘Abdu’l-Baha also champions the equal- action. People all over the world ity of the sexes; men and women are both admire beautiful sayings and noble created by God, and “in the estimation thoughts, ‘Abdu’l-Baha says, but of God, there is no distinction as to male few of these ideas get carried into and female.” The only thing that matters action. He goes on to say: is a pure heart. God judges people by their But Baha’is must not be thus; they must actions, not by whether they are male or rise above this condition. Actions must be female. Any differences in the capabilities more to them than words. By their actions of women and men, says ‘Abdu’l-Baha, they must be merciful and not merely by are due entirely to a lack of opportunity their words. and education. Equality of women is nec- Let your actions cry aloud to the world essary and desirable for the progress of that you are indeed Baha’is, for it is humanity. actions that speak to the world and are the cause of the progress of humanity. EConoMiC MaTTErs ‘Abdu’l-Baha writes that wealth and mate- rial possessions are not the ways to happi- ness. Economic policies that bring wealth Racial Equality to one person or nation at the expense of another harm everyone. The funda- Another of ‘Abdu’l-Baha’s themes mentals of economics are ruled by divine is racial equality. He sees racial principles. They arise out of the hearts prejudice as an illusion and a superstition. It is the cause of and minds of people and are spiritual in much discord and war. He calls on nature. Baha’is to reject all racial and ethnic The Baha’i scriptures advocate volun- prejudice absolutely: tary sharing of wealth. People come closer All men are servants of the One God. to God through voluntary good deeds. One God reigns over all the nations of The rich should help the poor of their the world and has pleasure in all His own free will because it is the right thing children. All men are of one family; the to do, not because they are forced to do it. crown of humanity rests on the head of Freely choosing to give to others leads to every human being. the peace and comfort of society.
The Baha’i Scriptures 65 Baha’i PrayEr for PEaCE Be generous in prosperity, and thankful in adversity. Be worthy of the trust of thy neighbor, and look upon him with a bright and friendly face. Be a treasure to the poor, and admonisher to the rich, an answerer of the cry of the needy, a preserver of the sanctity of thy pledge. Be fair in thy judgment, and guarded in thy speech. Be unjust to no man, and show all meekness to all men. Be a lamp unto them that walk in darkness, a joy to the sorrowful, a sea for the thirsty, a haven for the distressed, an upholder and defender of the victim of oppression. Let integrity and uprightness distinguish all thine acts. Be a home for the stranger, a balm to the suffering, a tower of strength for the fugitive. Be eyes to the blind, a guiding light to the feet of the erring. Be an ornament to the countenance of truth, a crown to the brow of fidelity, a pillar of the temple of righteousness, a breath of life to the body of mankind.
‘Abdu’l-Baha (in the center of the group), eldest son of Baha’u’llah, standing under the Eiffel Tower on his visit to Paris in 1912. This was part of a journey lasting 28 months that ‘Abdu’l-Baba took through the Western world, visiting communities and speaking about the Baha’i Faith.
66 BAHA’I FAITH wriTings of ThE BaB The Wings of a Bird Because Baha’is consider their religion to have begun with the Bab, his writings too In his writings ‘Abdu’l-Baha are part of Baha’i scripture. His principal compares humankind to a bird: work, the Bayan, is a book of holy laws. In The world of humanity has two wings— setting down these laws the Bab replaces one is women and the other men. Not the laws in the Quran. His is clearly a new until both wings are equally developed revelation. The Bab offered new forms of can the bird fly. Should one wing remain ritual prayer, fasting, and pilgrimage, as weak, flight is impossible. Not until well as new forms of tithing, or paying the world of women becomes equal to part of one’s income to the faith. He also the world of men in the acquisition of virtues and perfections, can success and created the 19-month solar calendar, later prosperity be attained as they ought to be. adapted by Baha’u’llah. Baha’u’llah based parts of the Aqdas on the Bayan. Much of the Bab’s other work was destroyed during the persecution of the Babis. However portions remain, particu- larly prayers. These are included in Baha’i Prayers.
The Baha’i Scriptures 67 CHAPTER 5
THE SPREAD OF THE BAHA’I FAITH
F rom the time Babism was reborn as the Baha’i Faith in 1863, Baha’is actively taught people about the faith. Its leaders sent out believers to spread the word. In its early years most of the growth of the Baha’i Faith took place in Persia, or Iran, where the faith began. However there were early followers in other coun- tries as well. Parts of the Ottoman Empire, Russia, Egypt, India, and Turkmenistan had Baha’i followers. By the 1880s, still with- in Baha’u’llah’s lifetime, the religion had rebounded from a few hundred Babi survivors to many thousands of followers.
ThE Baha’i faiTh in ThE oTToMan EMPirE anD EgyPT Almost from its beginnings the Baha’i Faith had small groups of followers in parts of the Ottoman Empire, such as Baghdad, where Baha’u’llah spent part of his exile. There was also a com- munity in Egypt. Mostly these communities were made up of Persians who had moved out of Iran. These groups remained small. They were constantly under threat of arrest and exile. So
A view of the mansion at Bahji outside the city of Acre (Akko) where Baha’u’llah lived after the order to keep him in prison was no longer enforced by officials. The Baha’i community has spent many decades beautifying the buildings and grounds where Baha’u’llah spent his final years.
68 BAHA’I FAITH The Spread of the Baha’i Faith 6 they did little to spread the faith. In the 1890s in Egypt, however, some native Egyptians converted to the Baha’i Faith, creating a small but devoted community.
BriTish inDia anD BurMa By the 1870s there was a small network of Baha’is in northern India. At first it was made up of Indians who had been educated in Persia and had come into contact with the Baha’i Faith there. Later the Baha’i teacher Sulayman Kahn traveled widely in the area and the number of converts grew. He then moved to Burma (present-day Myanmar) and established a community of Baha’is in that country.
ThE Baha’i faiTh in russian TErriTory The Baha’i Faith established itself early in the Russian territo- ries that shared a border with Persia. The first was Azerbaijan. Babism had taken root in the Persian-controlled area of Azer- baijan when the Bab was in prison there. Beginning in the 1860s the Babi groups became Baha’is. The religion spread outward into the Russian territories in Azerbaijan and into Ashkhabad, Turkmenistan. Persian immigrants added to its numbers. Then in 1889 some Shii extremists planned and carried out an attack against the Ashkhabad community. To the surprise of the Baha’is the Russian authorities caught the extremists and put them on trial. They were convicted and put in jail for their crime. This was the first time in Baha’i history that a government had not tolerated persecution directed at Baha’is. The Russian territories became a popular place for Baha’i resettlement and the community grew. True to their social mission the Baha’is in Ashkhabad estab- lished schools, a public bath, a hostel (which offers inexpensive rooms to travelers), a clinic, and a hospital. In 1907 they built the first Baha’i house of worship. They were probably the first Baha’i community to elect a council. In so doing they became the model for Baha’i communities to come. The Turkmenistan community flourished until the coming of the communists, who outlawed all religious practice.
70 BAHA’I FAITH ThE Baha’i faiTh in iTs hoMELanD Persia was the cradle of Babism and later of the Baha’i Faith. From the 1880s on more and more people there began joining the Baha’i Faith. Many of these new converts were prominent in society. They included Muslim clergy, government officials, and even members of the royal family. They also included members of the Jewish and Zoroastrian faiths. Around this time the reli- gion began to encourage women to become active participants. Wives and daughters joined husbands and fathers. Families began to bring up their children as Baha’is. From prison in Acre Baha’u’llah kept up a lively correspon- dence with his followers. To help in administering the grow- ing faith he named four leading Baha’is “Hands of the Cause of God.” They helped to organize what was becoming an important national movement. Baha’is in Persia still suffered persecution at the hands of the Muslim clergy and the Persian government. However they fol- lowed Baha’u’llah’s teachings and deliberately did not fight back. Baha’u’llah urged his followers to avoid politics but to be loyal citizens of their country. Their steadfast- ness in the face of persecution won them sympathy and more converts. The Secret of Divine Civilization ‘aBDu’L-Baha When Baha’u’llah moved out of When Baha’u’llah died in 1892 his eldest Acre ‘Abdu’l-Baha stayed behind. He son, ‘Abdu’l-Baha, became the head of attended the local mosque, gave to the Baha’i Faith. ‘Abdu’l-Baha was born the poor, and prayed regularly. He fitted in well with the local Muslim in 1844, the same year the Bab declared society. However he was constantly his mission. His birth name was Abbas thinking about the faith and how Effendi, but early in life he took the name it might develop in the future. In ‘Abdu’l-Baha, meaning “Servant of Baha.” 1875 he wrote The Secret of Divine From an early age he worked as his Civilization, which discussed the father’s assistant. As a young man in modernizing of Iran. In 1886 he Adrianople (Edirne) he was responsible wrote A Traveler’s Narrative, a short for Baha’u’llah’s large household, which history of the Baha’i Faith. included not only his mother and sister
The Spread of the Baha’i Faith 71 A photograph of ‘Abdu’l-Baha as a young man. Like his father before him, ‘Abdu’l-Baha never attended school. However he read widely and the Ottoman leaders in Acre respected his scholarship. He married the daughter of a Baha’i merchant in 1873. Together they had seven children, of whom four daughters survived to adulthood. Against the usual Muslim tradition of the time of taking a number of wives, Baha’u’llah had stated that taking only one wife was preferred. Under ‘Abdu’l-Baha monogamy became the Baha’i standard.
72 BAHA’I FAITH but also his three half brothers and two half sisters, as well as dis- ciples and other family members. He also served as one of his father’s secretaries. His father came to rely heavily on him and referred to him as “the Master.”
DiffiCuLTiEs of suCCEssion Most Baha’is accepted ‘Abdu’l-Baha’s authority without question. However, he immediately faced problems within his own family. His half brother Muhammad-Ali felt that he himself should have been named leader. In a move that echoed the actions of Mirza Yahya against Baha’u’llah years earlier, he began a campaign to discredit his older brother. ‘Abdu’l-Baha’s sister, wife, and daughters remained loyal to him, along with an uncle and the uncle’s family. However other members of the family sided with Muhammad-Ali. The family infighting did little damage to the loyalty of most followers but it drew the attention of the Turkish authorities to the Baha’is. They reinstated the order of confinement and ‘Abdu’l-Baha was once again a prisoner in Acre. Muhammad-Ali’s opposition—which moved from initial acceptance of ‘Abdu’l-Baha’s leadership, through obstruction, to outright rejection of his authority—only made ‘Abdu’l-Baha’s own position clearer. ‘Abdu’l-Baha continued with the idea that Baha’i followers should remain loyal to the sacred covenant, or agreement, that protected Baha’i unity. This covenant required them to be obedient to their appointed leaders. He denounced Muhammad-Ali and his family as “covenant-breakers” for their disloyalty and ousted them from the faith. The Baha’i Faith has weathered a number of attempts by indi- viduals to usurp the leadership of the faith, all of which have failed. The Baha’i Faith remains to this day an undivided faith, unlike so many other religions.
ThE Baha’i faiTh sPrEaDs To ThE wEsT Americans first heard of Baha’u’llah at the Parliament of the World’s Religions, a world religion conference held in Chicago in
The Spread of the Baha’i Faith 73 1893. At about the same time a Syrian merchant named Ibrahim Kheiralla immigrated to the United States. A recent convert to the Baha’i Faith, he offered classes in the Baha’i Faith for anyone who was interested. By 1894 a small Baha’i group organized in Chicago, and the group grew quickly. One early American convert was Phoebe Randolph Hearst, mother of the millionaire publisher William Randolph Hearst. In 1898 she gathered a group of Baha’i pilgrims, including Kheiralla, and they traveled to Acre to meet ‘Abdu’l-Baha. ‘Abdu’l-Baha’s personality had a great impact on the Ameri- cans. His brilliant mind, his charm, and his spiritual understand- ing led them to compare him to Jesus Christ of Christianity. Mrs. Hearst in particular thought that ‘Abdu’l-Baha might be the Mes- siah. ‘Abdu’l-Baha denied this. “No name, no title, no mention, no commendation have I, nor will ever have, except ‘Abdu’l- Baha. This is my greatest yearning. This is my eternal life. This is my everlasting glory.” The Hearst party returned to America full of excitement. Their joy and enthusiasm were contagious. In the next few years a steady stream of visitors poured into Acre. By 1900 there were more Baha’i groups, probably numbering around 1,500 people in all, in the West, with groups located in the United States, Canada, Paris, France, and London, England.
ThE LEaDErshiP of ‘aBDu’L-Baha From Acre ‘Abdu’l-Baha continued to direct the faith by letters and through followers across the region. He was an inspired lead- er. He spoke with great authority about the spiritual and theo- logical aspects of the religion, and his words drew many people to him. He also had a gift for organization. He worked to cre- ate the internal structure that would govern the Baha’i Faith. He encouraged Baha’is in different parts of the world to elect local councils. In 1908 a revolution freed all political prisoners of the Otto- man Empire. ‘Abdu’l-Baha was free to leave Acre. He first went to Haifa, where he oversaw the burial of the Bab’s remains in a shrine
74 BAHA’I FAITH The Shrine of the Bab on the slopes of Mount Carmel, Israel, set among the terraced gardens and completed in 2001.
The Spread of the Baha’i Faith 75 on the slope of Mount Carmel. This was the place Baha’u’llah himself had chosen. It was also the place where the world center of the faith would be established. ‘Abdu’l-Baha was in his 60s and his health was not good. How- ever for the first time since his childhood he was not a prisoner. Finally able to travel freely, he began his active ministry. Under his leadership the faith grew and spread and many of its doctrines became established. ‘Abdu’l-Baha also wrote his will. It would not be made pub- lic until after his death, but it was the blueprint for the growth and spread of the Baha’i Faith. In it he appointed his grandson, Shoghi Effendi, to be the Guardian of the Faith after him. Shoghi Effendi was then only a child. However in him ‘Abdu’l-Baha saw the future of the young religion.
‘aBDu’L-Baha’s TravELs ‘Abdu’l-Baha left Palestine in 1910 bound for Egypt. He was still suffering the effects of his long imprisonment. He stayed in Egypt for several months, resting and recuperating. Then in August 1911 he sailed for France. This was the beginning of a journey that took him throughout the Western world. In the next 28 months, he visited London, England; Paris, France; Stuttgart, Germany; and other European towns and cities as well. Then he sailed for North America. ‘Abdu’l-Baha arrived in New York City on April 11, 1912. He traveled the country from coast to coast, visiting more than 40 cities and towns. In Wilmette, Illinois, he laid the cornerstone for the first Baha’i temple in North America. He visited Eliot, Maine, where the Baha’i Faith was presented at the Green Acre retreat. He traveled to Canada and spent time in Montreal.
A nEW WAvE of BAHA’i BEliEvERs American and European newspapers gave ‘Abdu’l-Baha’s trav- els wide coverage. ‘Abdu’l-Baha spoke in churches, universities, peace societies, union halls, and living rooms. It was the first time many Westerners had heard of the Baha’i Faith. For the young
76 BAHA’I FAITH Baha’i communities in Europe, Canada, and the United States it On his visit to the United was a wonderful opportunity to meet their leader, listen to his States in 1912, ‘Abdu’l-Baha atrracted Baha’i followers words, and deepen their understanding of both the spiritual and and their families to social aspects of the faith. By the end of his tour there was a whole meetings, discussions, and new wave of Baha’i believers. social gatherings.
imPACT of THE AmERiCAn CommUniTy The American Baha’i community, small as it was, had a great impact on the growth of the faith. The group moved to trans- late Baha’i literature into English. They wrote brochures explain- ing the faith directed at Christian readers. They began to set up local councils and to plan for a yearly national convention. Some members traveled to Persia to help with medical and educational work. Others became missionary teachers. They visited existing communities in such places as Hawaii and Germany. In the next few years they visited Japan, Australia, and Brazil, and established communities there.
The Spread of the Baha’i Faith 77 RETURn To HAifA ‘Abdu’l-Baha returned to Haifa shortly before the beginning of World War I (1914–18), after more than two years of constant travel. The world situation soon made travel impossible. He turned again to writing letters to his followers. He wrote the Tablets of the Divine Plan (1917–18) to Baha’is in North America. In these letters, he urged his followers to begin a campaign to spread the faith not only in the United States and Canada, but also throughout the world.
‘aBDu’L-Baha’s finaL yEars ‘Abdu’l-Baha’s travels had made him a world figure. He was recog- nized as the leader of an important religious movement. Follow- ing the war he was able to use his influence to help Palestine when it faced a famine. The British, who had recently taken control of Palestine, made him a knight of the British Empire in 1920. ‘Abdu’l-Baha died on November 28, 1921. His funeral brought together an estimated 10,000 people. They included representa- tives from the Muslim, Roman Catholic, Greek Orthodox, and Jewish communities of Palestine; also in attendance were the British high commissioner and the governor of Jerusalem. In the 13 years between the end of his confinement as a political pris- oner in Acre and his death, he had given the Baha’i Faith world recognition. He had clarified its goals, both spiritual and social. And he had given it an organizational structure that would carry it into the next phase of its existence.
sHogHi EffEndi The terms of ‘Abdu’l-Baha’s will, which made his grandson Shoghi Effendi the Guardian of the Faith after him, were clear. It named Shoghi Effendi the “sign of God” on earth and directed Baha’is to be obedient to his direction. Shoghi Effendi Rabbani was born in 1897. He was the son of ‘Abdu’l-Baha’s daughter and the oldest of ‘Abdu’l-Baha’s 13 grand- children. As a teenager he spent his summers as his grandfather’s assistant. He graduated from college in Beirut, Lebanon, in 1918
78 BAHA’I FAITH DirECTing ThE Baha’i faiTh
F or the last years of his life, ‘Abdu’l-Baha peace accords that had ended World War lived in Haifa, directing the work of the I would not end conflict, and that the Bal- Baha’i Faith and corresponding with Baha’i kan nations would continue to be unstable. faithful. The faith was now established in Many of his predictions proved to be true. He many countries around the world and its fol- insisted, however, that they were not divine lowers numbered around 100,000. An active revelation but simply rational thinking. student of world affairs, he warned that the
‘Adbu’l-Baha returning to his home on Haparsim Street in Haifa, Israel.
The Spread of the Baha’i Faith 7 and became his grandfather’s chief secretary. In 1920 he went to study at Oxford University in England. He wanted to improve his English so that he could translate Baha’i scriptures. He was at Oxford when his grandfather died.
sHogHi EffEndi AssUmEs lEAdERsHiP Shoghi Effendi was 24 years old when he became leader of the Baha’i Faith. Most Baha’is accepted him gladly as his grandfa- ther’s true heir. The young man faced a huge task. ‘Abdu’l-Baha had grown old serving the religion. He had seemed like a father to his followers. Shoghi Effendi was young with modern ideas and a Western education. His leadership would be quite different. It took several years for Shoghi Effendi to take control of his many new duties. At first he worked day and night, almost to the verge of collapse. Over the course of his 36 years as Guardian he sent more than 17,500 letters. He kept up with the progress of all the existing Baha’i communities. The situation in the Middle East, where the religion was still under attack, required his response. During this time he translated a great many of Baha’u’llah’s writ- ings into English. ThE sCriPTuraL Canon A ClEAR vision foR THE fAiTH O ne of Shoghi Effendi’s greatest con- tributions to the faith was his inter- pretation and translation of the works of Shoghi Effendi had a clear vision for the progression of the faith. They were Baha’u’llah and ‘Abdu’l-Baha. His grandfa- handed down to him from ‘Abdu’l-Baha ther’s will had named him the sole author- and founded upon the original writings ity for interpreting Baha’i works. Shoghi of Baha’u’llah, especially in the Kitab- Effendi was fluent in Persian and Arabic as i-Aqdas. Two aspects of his leadership well as English. His ability to translate the were especially important to him in this scriptures into English was a major factor context. From the beginning of his time in the growth of the American Baha’i com- as its leader he focused on developing its munity. Over the years of his guardianship administration and on spreading the faith he was the principal translator of most of the Baha’i scriptures. He also wrote an worldwide. important history of the first 100 years of Shoghi Effendi dedicated his life almost the Baha’i Faith, God Passes By. entirely to achieving the goals he had been given for the Baha’i Faith. Unlike his grand-
80 BAHA’I FAITH Shoghi Effendi became leader of the Baha’i Faith at the age of 24. He worked for 36 years as Guardian until his unexpected death in London in 1957.
The Spread of the Baha’i Faith 81 father he did not attend the local mosque. He sent representatives to local affairs rather than going himself. Also unlike his grandfa- ther he did not visit Baha’i communities in other countries. In his many letters he referred to his position as Guardian rather than to himself personally.
THE AdminisTRATivE PlAn Among Shoghi Effendi’s many accomplishments as Guardian was his development of a systematic administration based upon the writings of both Baha’u’llah and ‘Abdu’l-Baha. The faith had grown too large to be administered by just one person or even one group. He therefore introduced an organizational system. To aid the spiritual assemblies that made up the faith he introduced requirements for voting, membership rolls, and national centers to administer such matters as translating and publishing. A better network of Baha’i communities emerged. Shoghi Effendi created an International Baha’i Council to help him in his work. He extended the Hands of the Cause of God by adding a group of devoted believers to this directing council. Their job was to help the national spiritual assemblies achieve their goals and to advance and protect the faith. Finally he estab- lished support boards to assist the Hands.
THE TEACHing PlAn Once the assemblies were functioning smoothly Shoghi Effen- di turned his attention to teaching. This was to be the princi- pal means for spreading the faith around the world. Under his direction a seven-year plan (1937–44) was produced. It called on Baha’is to settle in all the American states, Canadian provinces, and Latin American countries where there were no Baha’is. The Baha’is who undertook this challenge were known as “pioneers.” American Baha’is were also to work toward finishing the Baha’i temple at Wilmette, Illinois (near Chicago). A second seven-year plan (1946–53) directed Baha’is in North America to continue their work in the Americas. They were also to help Europe recover after World War II (1939–45) and to re-
82 BAHA’I FAITH ‘Abdu’l-Baha laid the cornerstone for the house of worship in Wilmette, Illinois, in 1912 during his visit to America. It was the first Baha’i temple built in the West.
The Spread of the Baha’i Faith 83 establish the faith there. Other national assemblies received attainment targets as well. In 1953 Shoghi Effendi launched a 10-year global crusade. Its purpose was to establish the faith throughout the world in all the countries where it was not yet established.
ThE Baha’i worLD CEnTEr anD shoghi EffEnDi’s LEgaCy Under Shoghi Effendi the Baha’i World Center in Haifa, Israel, became a reality. First he purchased the mansion at Bahji, near Shoghi Effendi died in Akko (formerly Acre), where Baha’u’llah had lived at the end of London in 1957 and is his life. Later he purchased more land and created gardens. He buried there in the Great did the same with land around the Shrine of the Bab and directed Northern Cemetery. the erection of a golden-domed building over the shrine. Shoghi According to Baha’i laws Effendi saw to the construction of an international archives build- Baha’is are buried within one hour’s traveling of the ing nearby. In it are kept Baha’i scriptures and relics. He approved place where they died. a master plan for the development of a center that would even- tually be a complex of buildings, gardens, and shrines. It would be the place that Baha’is from all over the world could iden- tify as the center of their religion.
THE HAnds of THE CAUsE of god In 1957 Shoghi Effendi died unexpectedly of natural causes in London. He had not left a will. ‘Abdu’l-Baha had obviously meant the institution of Guardian to be handed down within the family, but Shoghi Effen- di and his wife had no children. He had not named a successor. There would be no more guardians. Nor had he left specific instructions for the direction of the faith after his death. The 10-year plan was only half completed. Shoghi Effendi’s death was a serious loss to Baha’is worldwide. Shortly before his death, however, Shoghi Effendi had named the Hands of
84 BAHA’I FAITH the Cause of God “Chief Stewards” of the faith. He had given them the authority to see that plans for the future were carried out. They therefore took on the responsibility of carrying the faith forward. Under their stewardship the faith continued to grow and spread, and Shoghi Effendi’s blueprint for a global religion took on substance. The 10-year plan moved forward on schedule, eventually achieving its goals. The Hands of the Cause of God also took steps toward establishing the Universal House of Jus- tice, to which they handed over their authority in 1963.
ConTinUEd gRoWTH Shoghi Effendi worked all his life to spread the faith throughout the world. To a large extent he succeeded. The plans he initiated exceeded their goals. In 1935, before the first plan, there were 139 spiritual assemblies worldwide and Baha’is lived in 1,034 localities. By 1953 those numbers had increased to 670 spiritual assemblies and 2,700 localities. Shoghi Effendi did not live to see the completion of his 10-year crusade. However his plan vastly increased the Baha’i Faith’s geo- graphical presence in the world. By 1963 Baha’i had 4,437 spiritual assemblies and was established in 14,437 localities. The number of national assemblies increased from 10 in 1935 to 56 in 1963. During Shoghi Effendi’s time as Guardian the number of people professing the Baha’i Faith had reached more than 400,000. In the next half century it would grow even more.
The Spread of the Baha’i Faith 85 CHAPTER 6
BAHA’I BELIEF AND WORSHIP
B aha’i worship has few formal structures. There are no priests, ministers, mullahs, or rabbis. There is no liturgy and there are no rituals. As in most other areas of the religion a great deal is left up to the individual. Baha’is guide themselves along the path that leads them to spiritual truth. The whole of Baha’i life is a spiritual quest.
ThE sPiriTuaL JournEy Baha’u’llah writes that all creation reflects divine attributes. Yet of all creation, human beings are particularly special. Only humans can reflect all of the attributes of God. “Alone of all created things, man hath been singled out for so great a favor, so endur- ing a bounty,” says Baha’u’llah. Human lives have two aspects, he says—the material or animal side, and the spiritual side; what makes a person truly human is his or her spiritual nature. According to Baha’u’llah people cannot find true happiness in worldly things: “The world is but a show, vain and empty, a mere nothing, bearing the semblance of reality.” He tells his fol- lowers that instead of grasping at material things they must try to
The establishment of the Baha’i World Center was the ‘Fulfillment of the Tablet of Carmel’. The building of the Center confirmed Baha’u’llah’s vision for the slopes of Mount Carmel in Haifa, Israel.
86 BAHA’I FAITH Baha’i Belief and Worship 87 form the divine power within them. At the God’s Wondrous Bounties same time people are not to deny them- In Gleanings Baha’u’llah writes: selves the good things of the world in the name of religion. The goal is moderation Should a man wish to adorn himself and thankfulness, not extreme self-denial. with the ornaments of the earth, to wear its apparels, or partake of the benefits it can bestow, no harm can befall him, if he DivinE aTTriBuTEs alloweth nothing whatever to intervene Certain attributes give humans spiritual between him and God, for God hath power. According to Baha’u’llah these ordained every good thing, whether include justice, love, trustworthiness and created in the heavens or in the earth, for truthfulness, purity and chastity, actions, such of his servants as truly believe in and service to others. People who seek to Him. Eat ye, O people, of the good things develop these qualities within themselves which God hath allowed you, and deprive are following a spiritual path. not yourself from his wondrous bounties. Render thanks and praise unto him, and be of them that are truly thankful. JUsTiCE And lovE Baha’u’llah particularly stresses the impor- tance of justice. Baha’is must always be fair in their treatment of others and respect the rights of all. They should also show the same consideration to themselves. “Be fair to yourselves and to others, that the evi- Best Beloved of All Things dences of justice may be revealed, through The best beloved of all things in My sight your deeds, among Our faithful servants,” is Justice; turn not away there from if he says. thou desirest Me, and neglect it not that I may confide in thee. By its aid thou shalt TRUE sPiRiTUAl lovE see with thine own eyes and not through the eyes of others, and shalt know of Love is also very important. ‘Abdu’l-Baha thine own knowledge and not through points out that there are many kinds of the knowledge of thy neighbor. Ponder love: love of family, of country, of insti- this in thy heart: how it behooveth thee to tutions, of one’s own race. However, all be. Verily [truly] justice is my gift to thee of these are imperfect. In loving their and the sign of my loving-kindness. Set it own country, for example, some people then before thine eyes. may find fault with other countries. True (In Baha’u’llah, Hidden Words, 2.) spiritual love is universal and unlimited. It reaches out to everyone. Baha’u’llah also
88 BAHA’I FAITH praises other qualities that grow out of love for humanity. These qualities include kindness, friendliness, compassion, consider- ation, patience, and generosity.
TRUsTWoRTHinEss Baha’is in Zambia singing According to Baha’i scripture trustworthiness is the basis of all and clapping during a period of devotion before human interaction. Without trustworthiness people cannot tru- their study circle begins ly conduct the business of life. Prosperity is built on trust. Along in the home of a local with this goes truthfulness, which ‘Abdu’l-Baha calls “the foun- community member.
Baha’i Belief and Worship 8 dation of all human virtues.” A truthful person is always sincere and deals honestly with others.
PURiTy And CHAsTiTy Purity and chastity are required of all Baha’is. However, they are warned not to become puritanical or self-denying. They should strive for moderation in matters of dress, language, and amuse- ments. They should be modest, pure, and temperate, and should keep their thoughts pure. They are to be chaste, but not to an extreme. And they should develop healthy lifestyles: Baha’is are discouraged from smoking, and are forbidden to use alcohol or mind-altering drugs unless prescribed by a physician for a medi- cal condition.
WoRK And sERviCE “Let deeds, not words, be your adorning,” Baha’u’llah writes. “The essence of faith is fewness of words and abundance of deeds.” One way that Baha’is show their faith is in service to others. Baha’is donate their time to teaching or community projects. In the Baha’i Faith it is a duty to have a trade or profession. Baha’is are asked to use their skills to enrich both their own lives and the lives of those around them. Work is a shorT oBLigaTory PrayEr form of worship.
T here are three obligatory prayers. A Baha’i may choose any one of them. The Short Obligatory Prayer is one such Baha’i Laws anD oBLigaTions To Baha’is discipline is an essential and prayer; it is to be said sometime between integral part of reaching any goal, and noon and sunset: spiritual progress requires spiritual disci- pline at all times. Baha’u’llah offered his I bear witness, O my God, that Thou has created me to know Thee and to worship followers a number of laws to help them Thee. I testify, at this moment, to my work toward unity and harmony. Among powerlessness and to Thy might, to my these laws are social laws, such as the laws poverty and to Thy wealth. for marriage, and obligations for achiev- ing spiritual growth. These include prayer, There is none other God but Thee, the Help in Peril, the Self-Subsisting. reading of scriptures, meditation, and fasting.
0 BAHA’I FAITH PRAyER Prayer is one of the most important obligations of a Baha’i. Every Baha’i is expected to pray daily and to meditate. Baha’is may cre- ate their own prayers, or they may use any of the many prayers written by the Bab, Baha’u’llah, and ‘Abdu’l-Baha, which have been translated into many languages. The only requirement is that one of the daily prayers must come from the obligatory prayers of Baha’u’llah.
mUsiC, sCRiPTURE, And mEdiTATion Prayers may be spoken, chanted, or sung. Baha’u’llah approved of music, and according to ‘Abdu’l-Baha, “The art of music is divine and effective. It is the food of the soul and spirit.” Baha’i hymns are words from the scriptures set to music.Baha’u’llah also instructs his followers to read scripture and to meditate. This duty requires them to read from the scriptures twice a day, morning and eve- ning, and to think about the essential meaning. The act of medi- tating helps to turn the individual’s mind away from the world and toward spiritual things. According to ‘Abdu’l-Baha, “When you meditate you are speaking with your own spirit. In that state of mind you put certain questions to your spirit and the spirit answers: the light breaks forth and the reality is revealed.”
fAsTing Another Baha’i obligation is fasting. During the Baha’i month of Ala, from March 2 to March 20, Baha’is fast from sunrise to sun- set, as Muslims do during the holy month of Ramadan. This is a time of spiritual preparation for the New Year, which begins on March 21. According to Shoghi Effendi the fast is a period of meditation and prayer that leads to spiritual renewal. The Baha’i fast symbolizes their need to turn away from the materialistic world and toward God.
MarriagE In the Baha’i Faith marriage is recommended but not required. According to ‘Abdu’l-Baha, “Baha’i marriage is the commit-
Baha’i Belief and Worship 1 ment of the two parties one to the other, Loving Companions and their mutual attachment of mind and and Comrades heart.” The Baha’i Faith recognizes the The Baha’i Faith requires that both importance of the physical bond of mar- the man and the woman consent riage but stresses that the spiritual side is freely to the marriage and that they more important. Since the time of ‘Abdu’l- have each obtained the consent of Baha’s leadership, monogamy between their respective parents. ‘Abdu’l- a man and a woman is the only form of Baha emphasizes the importance marriage permitted. Baha’is consider the of the couple’s knowing each other well. They should “exercise the institution of marriage to be God-given utmost care to become thoroughly and vital to society. acquainted with the character of the The marriage ceremony has no set other . . . Their purpose must be this: form. Couples may write their own ser- to become loving companions and vice. They may incorporate any local comrades and at one with each other customs they wish. The only set part of for time and eternity.” the ceremony is that they must exchange a vow before witnesses. That vow is, “We
Three newlywed couples having their wedding photos taken at the entrance plaza of the Baha’i Terraces on Mount Carmel, Haifa.
2 BAHA’I FAITH will all, verily, abide by the Will of God.” Divorce is strongly dis- couraged. However, it may be permitted as a last resort after a year of separation and attempts to reconcile. If the couple still cannot agree, permission to divorce is granted.
faMiLy LifE anD ChiLDrEn Baha’is place great importance on family. The family is the source of spiritual growth for the individual. It is also the foundation of society. The family provides a spiri- tual atmosphere for children to grow and Kindness to Animals learn. The education of children is central The physical sensibilities and instincts are to Baha’i belief. common to animal and man . . . the poor The Baha’i Faith teaches that the most animals cannot speak . . . therefore one important social function of marriage is must be very considerate toward animals that of raising children. Parents are to cre- and show greater kindness towards them ate an atmosphere of love and harmony than to man. Educate the children in in their home. In such an atmosphere their infancy in such a way that they may all members of the family can flourish. become increasingly kind and merciful to Parents must set the example for their the animals. children. They must be truthful, free of (In ‘Abdu’l-Baha, Tablets prejudice, and just. In their relationship of ‘Abdu’l-Baha.) with each other they must demonstrate the equality of men and women. Children’s Prayer THREE Kinds of EdUCATion Baha’is recognize three kinds of educa- O God! Educate these children. These children are the plants of Thine orchard, tion. Physical education provides the skills the flowers of Thy meadow, the roses of that enable people to survive. Education Thy garden. Let Thy rain fall upon them; in reading and writing, arts and sciences, let the Sun of Reality shine upon them allows people to participate in the world with Thy love. Let Thy breeze refresh them and to enjoy the benefits of knowledge. in order that they may be trained, grow Spiritual education and respect for all liv- and develop, and appear in the utmost ing things makes individuals complete beauty. Thou art the Giver. Thou human beings. art the Compassionate. Education of children is a religious duty (In ‘Abdu’l-Baha, Baha’i Prayers.) in the Baha’i Faith. Education begins at,
Baha’i Belief and Worship 3 A moral education class for or even before, birth, as parents prepare themselves to bring up children in a Baha’i school their children according to Baha’i teachings. A child’s early years in Columbia. Baha’i children are the most important in developing good character. “While the learn about the meaning and teachings of their faith branch is green and tender, it can easily be made straight,” writes from an early age. ‘Abdu’l-Baha. When children are old enough, they should go to school. Baha’i writings stress the importance of educating girls, because they will be the first teachers of the next generation.
gRoWing sTRong in fAiTH ‘Abdu’l-Baha says that parents must tend their children as a gar- dener tends tender young plants, seeing that they grow strong in faith. Parents should applaud and praise their good deeds and qualities, and dispense discipline if necessary. However, pun-
4 BAHA’I FAITH ishment is to be based on reason. It is never permitted to strike or belittle a child, as these actions damage the child’s character. Children are the future and hope of the world. They must always be treated with respect and dignity.
ThE CovEnanT The Baha’i Faith does not ask its members to follow any specific creed or doctrine. Every Baha’i is free to understand the scriptures for him- or herself. However all Baha’is live by a single unifying principle. This is the covenant, or Baha’i spiritual agreement. The covenant is the unifying force that holds the Baha’i Faith together. “The power of the Covenant will protect the Cause of Baha’u’llah from the doubts of the people of error,” wrote ‘Abdu’l- Baha. “It is the fortified fortress of the cause of God and the firm pillar of the religion of God. Today no power can conserve the oneness of the Baha’i world save the Covenant of God.” The covenant leaves each follower of the Baha’i Faith free to interpret the scriptures. At the same time it prohibits any individ- ual from claiming that his or her interpretation is the only cor- rect one. Only the writings of Baha’u’llah and the interpretations of ‘Abdu’l-Baha and Shoghi Effendi are authoritative. People become Baha’is by agreeing to abide by the covenant. There is no conversion ceremony for those joining from another faith, and no other requirement. Similarly there is no confirma- tion ceremony. When young people reach the age of 15, which is considered the age of consent, they may choose to join the fel- lowship. They simply agree to abide by Baha’i laws and are admit- ted to the community.
DEaTh anD BuriaL In the Baha’i Faith death marks the point at which the soul passes to the next world. As such, it is “the bearer of gladness” for the believer, according to Baha’u’llah. There is no way to prove that there is life after death. However, Baha’is believe that life does not end with death; the soul is eternal. ‘Abdu’l-Baha writes, “To consider that after the death of the body the spirit perishes is
Baha’i Belief and Worship 5 like imagining that a bird in a cage will be destroyed if the cage is broken, though the bird has nothing to fear from the destruc- tion of the cage.” As the vessel that has housed the soul during life, the body is treated with respect. Funeral ceremonies are dignified. There is a specific prayer for funerals. Otherwise, the ceremony may be as simple or elabo- rate as the family wishes. Cremation is for- bidden. Bodies are buried so that they may naturally become part of the earth. Baha’i laws require that Baha’is be buried within an hour’s journey of the place of death. The Baha’i Faith teaches that in this world believers can help, in the next world, those who have died by performing good deeds in their name or through prayer.
Prayer of Intercession for the Dead O my God! Thou forgiver of sins, bestower of gifts, dispeller of afflictions! Verily, I beseech Thee to forgive the sins of such as have abandoned the physical garment and have ascended to the spiritual world. O my Lord! Purify them from trespasses, dispel their sorrows, and change their darkness into light. Cause them to enter the garden of happiness, cleanse them with the most pure water, and grant them to behold Thy splendors on the loftiest mount. (In ‘Abdu’l-Baha, Baha’i Prayers.)
6 BAHA’I FAITH Dr. Rodney Clarken (on the left), a Baha’i and one of the original signatories of the Earth Keeper Covenant, helping to collect “e-waste” from offices and homes. The Baha’i community is committed to environmental policies in their training and programs.
Baha’i Belief and Worship 7 ThE Baha’i CaLEnDar All of the world’s calendars are associated in some way with reli- gion. The calendar the secular world uses is actually the Christian calendar, which begins with the birth of Jesus Christ. However there are also Jewish and Islamic calendars that date from impor- tant events in those religions. Baha’i religious life is organized
MonThs of ThE Baha’i yEar
T he Baha’i year begins with the spring equinox, March 21, which was the traditional New Year’s Day in Iran. The months are named after spiritual or divine qualities. Each year has 19 months of 19 days. In order to bring the number of days to 365, four additional days are inserted before the last month of the year. These days are called Ayyam-i-Ha. Baha’is celebrate this time by inviting others to their homes for Ayyam-i-Ha parties and by giving gifts, visiting the sick, and performing community service.
Baha’i Month Translation Begins Baha Splendor March 21 Jalal Glory April 9 Jamal Beauty April 28 Azamaat Grandeur May 17 Nur Light June 5 Rahmat Mercy June 24 Kalimat Words July 13 Kamal Perfection August 1 Asma Names August 20 Izzat Might September 8 Mashiyyat Will September 27 Ilm Knowledge October 16 Qudrat Power November 4 Qawl Speech November 23 Masa’il Questions December 12 Sharaf Honor December 31 Sultan Sovereignty January 19 Mulk Dominion February 7 Ala Loftiness March 2
8 BAHA’I FAITH around a solar calendar originally developed by the Bab and adapted by Baha’u’llah.
ThE 19-Day fEasT Every 19 days, at the beginning of each Baha’i month, is a 19-Day Feast. If possible all Baha’is attend. The feast is the cornerstone of each local Baha’i community activity. The feast is actually a meeting with three parts. The first part of the meeting is devoted to prayers and the reading of scripture. This is the Baha’i worship service. The second part is an admin- istrative session. People give reports on Baha’i activities in the A reflection meeting at a local Baha’i center in area. Individuals raise issues that are important to them and Ntambo, Zambia. Baha’is the members of the community discuss them. Finally there are regularly meet for prayers refreshments. In smaller communities the 19-Day Feast is held and scripture readings. in someone’s home. In larger areas the feast may be held in the The second part of these gatherings is a discussion Baha’i centers. on the administration and In some places Baha’is meet weekly for devotions and fel- progress of their work in the lowship. They usually meet on Sundays, when most people do local area.
Baha’i Belief and Worship not have to work. Weekly devotions consist of reading from the works of Baha’u’llah or other founders and reciting prayers.
Baha’i hoLy Days Baha’is observe nine holy days, which commemorate events in Baha’i history. Feasts such as Navruz and Ridvan are celebra- tions. Baha’is gather to read scripture, consult, and share fellow- ship. During Ridvan, the “Most Great Festival,” they also elect new leaders. The Passing of Baha’u’llah and the Bab’s martyrdom are solemn occasions when Baha’is pray and read scriptures. If possible they abstain from work on their holy days.
housEs of worshiP Most Baha’i services take place in homes or in Baha’i centers. However, Baha’i houses of worship are a very important part of the Baha’i Faith. Houses of worship are called Mashriqu’l-Adh- kar, or “Dawning Place of the Praises of God.” At the present time there are seven houses of worship worldwide—one for each con- tinent. They are in Wilmette, Illinois, as well as New Delhi, India; Kampala, Uganda; Sydney, Australia; Frankfurt, Germany; Pan- ama City, Panama; and Apia, Samoa. Currently there are plans to build a Baha’i house of worship in Tehran, Iran; Santiago, Chile; and Haifa, Israel. Specific sites have been chosen in these cities but no significant building work has taken place. Houses of worship are open for devo- Baha’i hoLy Days tional services that people of all reli- gions—or no religious background—may Navruz (New Year) March 21 Ridvan—first day April 21 attend. Services are nondenominational. Ridvan—ninth day April 29 They consist only of readings and prayers Ridvan—12th day May 2 from all of the world’s religions. Some of The Bab’s Declaration May 23 these have been set to music and may be Passing of Baha’u’llah May 29 sung by a choir. There are no sermons. Martyrdom of the Bab July 9 All Baha’i houses of worship have nine Birth of the Bab October 20 sides and a dome. These architectural fea- Birth of Baha’u’llah November 12 tures are symbols that the Baha’i Faith is open to all religious traditions. They show
100 BAHA’I FAITH that people may come from many direc- tions and through many doors, but gather in recognition of one God. In addition to the existing houses of worship, the Baha’i Faith owns property in other countries around the world, where it will eventually build other houses of wor- ship. More than 100 locations have been designated as suitable. In time Baha’is envision that the Mashriqu’l-Adhkars will be the centers of community life. Around them they will build administrative cen- ters, schools, colleges, clinics, homes for the elderly, and other community servic- es. In this way the house of worship will The Baha’i house of worship outside Sydney, Australia, is the be the central focus of communities that first Baha’i temple built in the South Pacific. It was dedicated come together in peace and harmony and in September 1961. service to God.
Baha’i Belief and Worship 101 CHAPTER 7
THE BAHA’I COMMUNITY
T he Baha’i Faith is organized around the Baha’i community. In the community Baha’is put their faith into practical action. Through the community Baha’is implement the social, educa- tional, and spiritual goals of their religion.
ThE Baha’i aDMinisTraTivE orDEr The laws and rules of the Baha’i Faith and Baha’i institutions together form the Baha’i Administrative Order. The Administra- tive Order is the way that the Baha’i Faith is organized. To Baha’is, however, it is much more than a system of organization. Its foun- dations and guiding principles were laid down by its founders; it is therefore sacred. Baha’is understand that the institutional framework of their faith puts words into actions, a central aim of the faith. Moreover, Baha’is believe that their model of commu- nity will eventually provide a working model for the construc- tion by humankind of a global society. Baha’is therefore work diligently to support it and follow its rules as the best hope for bringing peace and prosperity to all humanity.
The Universal House of Justice at the Baha’i World Center in Haifa, Israel. Its members, elected by all the national assemblies, are the highest authority in the Baha’i world.
102 BAHA’I FAITH The Baha’i Community 103 Baha’i insTiTuTions Unlike most other organized religions such as Judaism, Christi- anity, and Islam, the Baha’i Faith has no priests or clergy. It has no professional religious scholars who interpret the scriptures for believers. Baha’u’llah taught that a priesthood or clergy was not necessary. In earlier times, when few people could read and write, they needed a professional priesthood. They needed some- one who could tell them what the Bible or the Quran said and help them to understand scripture. However the Baha’i Faith is a religion for the modern age. Modern society can give every- one the opportunity to read and write. This means that people can read and understand the scriptures for themselves; a mature humanity does not need a professional clergy. However, in most organized religions religious professionals have another important function. They administer the business of the religious body. They coordinate its local, regional, national, and international activities. They serve as a resource for religious matters. Many have publishing houses that produce literature for and about the religion. Others have business offices that oversee mission efforts or schools. In the Baha’i Faith the administrative structure performs these functions.
ThE sPiriTuaL assEMBLiEs Whenever an area has at least nine adult Baha’i members, those nine or more people hold an annual election for the local spiri- tual assembly, the governing body for the faith in that area. It is responsible for supervising the activities of the faith. Its duties include spreading the word about the Baha’i Faith, running its educational programs, local publicity and publishing, holding devotional services and meetings, finances, and counseling on matters of faith. A country with a sufficient number of local spiritual assem- blies may form a national spiritual assembly. Elected delegates attend an annual convention at which the national spiritual assembly is elected. National spiritual assemblies oversee and coordinate the activities of the local assemblies.
104 BAHA’I FAITH Baha’is hold yearly elections in April during the festival of Rid- van. All voting is by secret ballot. Baha’i rules prohibit nomina- tions or campaigning. Each member simply lists nine names on his or her ballot. When the ballots are counted the nine individu- als with the highest number of votes are elected to the assembly. Their term begins immediately after the election and they serve for one full year. Tamun Kosep (in the The teachings of Baha’u’llah ask Baha’is to consider the quali- center), a traditional chief ties of the people they elect and to choose “only those who can and treasurer of the first best combine the necessary qualities of unquestioned loyalty, of Local Spiritual Assembly of Madina, Papua New Guinea, selfless devotion, of a well-trained mind, of recognized ability flanked by other Baha’is at and mature experience.” However, Baha’u’llah encouraged his a community celebration followers to give preference to minority members. in 2004.
The Baha’i Community 105 ThE univErsaL housE of JusTiCE The Universal House of Justice is the international governing body of the Baha’i Faith and the highest authority in the Baha’i world. It has authority for guarding and developing the faith, and according to the Baha’i texts, is explicitly described as “protect- ed from error.” This authority was handed down directly from
Voting in 1998 to elect the Universal House of Justice, the Supreme Governing Council. Members of the Universal House of Justice are elected for five-year terms by the members of all the national assemblies.
106 BAHA’I FAITH goaLs of ThE PLans
A n important function of the Univer- Six-Year Plan (1986–92); the Three-Year Plan sal House of Justice is the growth and (1993–96); the Four-Year Plan (1996–2000); development of the faith around the world. the Twelve-Month Plan (2000–01); and the Since it began it has produced several plans Five-Year Plan (2001–06). The plans are crucial for spreading the faith. These have been the to Baha’i administration because they set the Nine-Year Plan (1964–73); the Five-Year Plan goals for the spreading of the faith. The goals (1974–79); the Seven-Year Plan (1979–86); the of the different plans have included:
Spreading the faith around the world and increasing its membership.
Establishing and improving the functioning of the Baha’i administrative order in all parts of the world and helping local communities to take on more responsibility for reaching Baha’i goals.
Encouraging the individual spiritual development of all Baha’is as well as their participation in all aspects of the Baha’i community.
Improving the quality of Baha’i community and family life, especially education.
Increasing the involvement of Baha’is in society, particularly with regard to social and economic development.
Increasing the translation, production, distribution, and use of Baha’i literature.
Spreading the message of Baha’u’llah to all parts of society and all minority groups.
Developing the Baha’i World Center.
Building new houses of worship.
Working with international organizations such as the United Nations and its divisions.
Baha’u’llah. It has the power to set up rules for the Baha’i community and to rule on religious matters not covered in the writings of Baha’u’llah, ‘Abdu’l-Baha, or Shoghi Effendi. It is located in Haifa, Israel.
The Baha’i Community 107 imPlEmEnTing THE CovEnAnT In the Kitab-i-Aqdas and related writings Baha’u’llah spelled out the system of institutions through which the covenant he had created would be implemented. First, authority to interpret the sacred texts was vested solely in ‘Abdu’l-Baha, who was desig- nated the Center of Covenant. Second, ‘Abdu’l-Baha was further charged with the responsibility for the affairs of the Baha’i com- munity; and third, in due course, as circumstances permitted, a three-level system of Houses of Justice would assume full author- ity for the administration of any disputes. The instructions that Baha’u’llah himself had left for creating the Universal House of Justice were later developed by ‘Abdu’l- Baha and Shoghi Effendi. The Universal House of Justice finally came into being during the Baha’i World Congress in 1963, when the first members were elected. All Baha’is must follow the deci- sions of the Universal House of Justice. However, any decision may be amended at a later time by another ruling. In this way the faith can grow and change with new times and circumstances.
REsPonsiBiliTiEs of THE UnivERsAl HoUsE of JUsTiCE The tasks of the Universal House of Justice are similar to those of the local and national spiritual assemblies but it also works to:
• promote peace among nations • ensure that no organization within the Baha’i community abuses its privileges • safeguard the rights of individuals within the Baha’i Faith • develop the Baha’i World Center and its administrative processes • resolve disputes within the Baha’i World Center • preserve the Baha’i Faith’s sacred texts
ThE Baha’i worLD CEnTEr The Baha’i World Center is in Haifa, Israel. It contains one of the holiest shrines of the Baha’i Faith, the Shrine of the Bab, and also its important administrative buildings. These include:
108 BAHA’I FAITH The International Archives Building containing relics and scriptures is part of the administrative buildings that form the Baha’i World Center in Haifa, Israel.
The Baha’i Community 10 • The Seat of the Universal House of Justice • The International Teaching Center • The International Baha’i Archives • The Center for the Study of the Texts
The Shrine of the Bab houses the Bab’s remains. Baha’u’llah himself chose the site of the shrine on the slope of Mount Car- mel, which he called the “mountain of God.” ‘Abdu’l-Baha is also A community health worker buried there. The houses and grounds where the central figures nurse in Zambia. Health of the Baha’i Faith lived are nearby. They have been restored and programs are an important are open to Baha’i pilgrims. Baha’i holy places also include the part of Baha’i commitment Shrine of Baha’u’llah at Bahji, just outside Akko, and the mansion to the community at large and their work is often where Baha’u’llah spent his last years. The Shrine of the Bab, the combined with United mansion at Bahji, and the complex of administrative buildings Nations’ health projects. are surrounded by carefully tended gardens. The World Center complex has luxuriant gardens, streams, and fountains on 19 terraces. The World Center is a place of pilgrimage for Baha’is from around the world. The World Center continues to devel- op in the 21st century. In 2001 new gar- dens opened at the Shrine of the Bab and became a major tourist attraction. A Baha’i library is also planned.
aPPoinTED insTiTuTions Besides the Baha’i Faith’s elected institu- tions, there are appointed positions. These mostly operate out of the International Teaching Center in Haifa. Because no further Hands of the Cause of God could be appointed after Shoghi Effendi’s death, the Universal House of Justice created the International Teach- ing Center in 1973. The job of the Inter- national Teaching Center is to coordinate
110 BAHA’I FAITH the Continental Boards of Counselors in Searching Out the Truth promoting and protecting the faith. It also assists the Universal House of Justice in When Baha’is come together for consultation they must do so in creating its long-term plans. Members are the spirit of love and harmony, appointed for five-year terms. according to the writings of ‘Abdu’l-Baha. He continues: ThE righTs of MinoriTiEs In the words of ‘Abdu’l-Baha, “In the esti- They must then proceed with the utmost devotion, courtesy, dignity, care and mation of God, all men are equal. There is moderation to express their views. They no distinction of preference for any soul, in must in every matter search out the truth the realm of His justice and equity . . . This and not insist upon their own opinion, variety in forms and coloring, which is for stubbornness and persistence in one’s manifest in all the kingdoms, is according views will lead ultimately to discord and to creative wisdom and hath a divine pur- wrangling and the truth will remain pose.” All forms of prejudice are expressly hidden. The honored members must with forbidden. all freedom express their own thoughts, As an article of their faith Baha’is work and it is in no wise permitted for one to belittle the thought of another, nay, he to see that the rights of all minorities are must with moderation set forth the truth, protected. Shoghi Effendi wrote, “Every and should differences of opinion arise, organized community enlisted under the a majority of voices must prevail, and all banner of Baha’u’llah should feel it to be must obey and submit to the majority. its first and inescapable obligation to nur-
ThE Baha’i aDMinisTraTivE insTiTuTions Elected institutions appointed institutions Universal House of Justice
National Spiritual Assemblies International Teaching Center
Regional Baha’i Councils Continental Boards of Counselors
Local Spiritual Assemblies Auxillary Board Members
The Baha’i Community 111 ture, encourage, and safeguard every minority belonging to any faith, race, class, or nation within it.”
ConsuLTaTion Key to carrying out the Baha’i Administrative Order is the pro- cess of consultation. Consultation involves a frank and honest but loving exchange of opinions by members of a group. The goal of consultation is to achieve complete agreement. The result is the fruit of the group’s collective wisdom. All decisions in the Baha’i Faith are made by consultation. As Baha’is carry out consultation, the goal is not to find a majority opinion. It is to find a unanimous one. If there is no unanimous decision the majority opinion must be respected. Two girls work together at a The idea of consensus carries over into all aspects of Baha’i life. It Bahá’í agricultural school in is a tool not only within the Baha’i community but also in school, Tanzania. the family, and the workplace.
112 BAHA’I FAITH PowEr anD auThoriTy In the Baha’i Faith institutions, not indi- viduals, receive power and authority. An individual who is elected to a position in a local or national spiritual assembly does not have any special power and does not consider him- or herself to be a “leader of the Baha’i community.” The institution is the leader. It, not the individuals in it, hold the power. As much as possible Baha’i institutions pass authority down to the next level, toward the local assemblies, rather than keeping control them- The National Spiritual selves. For example it is the responsibility of the Universal House Assembly of the Baha’is in Cuba meeting for of Justice to see that the faith advances and expands. However, as consultation at the National soon as a national assembly has enough experience, it takes over Baha’i Center in Havana. that responsibility in its area. When a local assembly is strong The goal of consultation enough the national assembly encourages it to take over that is to achieve complete function. In this way all individual Baha’is share the power and agreement through an honest and thoughtful authority of the faith. Baha’is rely on the Administrative Order exchange of opinions. and the institutions of the Baha’i Faith to give form and structure to their communities and their daily lives.
Baha’is anD ThEir CoMMuniTy The institutions of the Baha’i Faith support and sustain the Baha’i community as a whole. Worship, service, teaching, and fellow- ship all take place within the structure of the Administrative Order. Baha’is understand that in becoming members of the Baha’i Faith they have joined a community, not merely a congre- gation. As members of a community they have an obligation to work together, to support one another, and to do all that they can to help the community not only survive but thrive. No matter how small their local communities may be, Baha’is also under- stand that they are part of a worldwide community of believers that stretches around the globe, held together by the sacred laws and institutions of their faith.
The Baha’i Community 113 CHAPTER 8
THE BAHA’I FAITH TODAY
I n 1992, 100 years after the passing of Baha’u’llah, Baha’is from around the world met for the Second Baha’i World Congress. An estimated 30,000 Baha’is gathered in New York City for four days. New York, “the City of the Covenant,” was where West- ern audiences first heard ‘Abdu’l-Baha proclaim the covenant of Baha’u’llah on his North American tour in 1912. The Baha’is who gathered there in 1992 were among the largest and most diverse group ever to come together in one place. Satellite links broadcast the conference to groups meeting in Buenos Aires, Argentina; Sydney, Australia; New Delhi, India; Nairobi, Kenya; Panama City, Panama; Bucharest, Romania; Moscow, Russia; Singapore; and Western Samoa. A highlight of the conference was the participation of the Russian Baha’is. After decades of suppression the Russian Baha’i community, one of the earliest, has been rebounding since the fall of the Soviet Union. The members of the Universal House of Justice spoke to the wide-flung conferences from their center in Haifa, Israel. The conference celebrated the growth of the faith and the unity in diversity made possible by the Baha’i covenant.
One of the entrances to the Shrine of the Bab in Haifa, Israel.
114 BAHA’I FAITH The Baha’i Faith Today 115 sPrEaDing ThE faiTh The Baha’i Faith began in Iran in the middle of the 19th century and has spread to 236 countries and territories throughout the world. The largest Baha’i communities now exist in Africa, south- ern Asia, and Latin America. These communities, wherever they have formed, have followed the educational programs appropri- ate to the Baha’i way of life. Baha’is acknowledge both the animal and spiritual character of man. Although they consider man’s spiritual nature to be superior to his animal character the Baha’is are far from neglecting man’s animal needs. They do not practice rigorous asceticism. Their religious message in regard to the body and external things is one of moderation and grateful enjoyment. They see material realities as gifts from God and enjoy them as divine blessings. So part of their overall teaching is enjoyment of and gratitude for the wonderful things of life.
BRinging foRTH A RiCH HARvEsT Many of life’s blessings, Baha’is realize, are the result of human effort. Part of their teaching mission is to instruct people on how to work effectively. They want to show people how their own
growTh in ThE insTiTuTions of ThE Baha’i faiTh
1954 1963 1968 1973 1988 1994 2001 2008
National Spiritual Assemblies 12 56 81 113 149 172 182 236
Local Spiritual Assemblies 708 3,379 5,902 17,037 19,486* 17,780* 11,740* 10,000*
Localities where Baha’is Reside 3,117 11,092 31,883 69,541 112,137 119,276 127,381 100,000*
*The drop in the number of localities and local spiritual assemblies, which started in 1979, is due to reorganizations in which local assemblies have been consolidated to take in more than one town or village.
116 BAHA’I FAITH efforts can help themselves and their neighbors. Baha’is spread their faith not by preaching, but by example. They show their appreciation for the material world by teaching people how to function better within it: Teaching better farm methods or train- ing them in technical trades.
REsPECT, EqUAliTy, And sEnsiTiviTy The Baha’i way of educating is also spiritual. Baha’is show their concern for others by fostering proper social behavior: treating others with respect, showing fairness in business practices, pro- A Baha’i study circle in moting equality of races, and cultivating sensitivity for other reli- Canada. Baha’is spread their faith through example, gions. There is also a great respect for those who maintain their drawing in others who own beliefs; there are no professional missionaries attempting to begin to appreciate their convert others to this particular religious way of life. It is through way of life.
The Baha’i Faith Today 117 the example of how they live, the positive attitudes of their judg- ments, and their openness to others that Baha’is believe they spread their faith. They simply move into a new area and “pio- neer” through positive example, encouraging those who become interested their way of living. Instead of appointed missionaries who attempt to gain new followers by preaching, Baha’is draw others to their faith by showing the appeal of their way. A Bahá’í teaching a scripture class at a public school in Australia in November 2002.
“firEsiDE” gaThErings
B aha’is do not attempt to draw people to their religion by showing them impressive churches or promoting elabo- rate ceremonies and rituals. Their approach is simple and informal. Baha’is might invite friends or neighbors who show interest in the Baha’i Faith to a “fireside.” This simple event, if it may be called an event at all, is a small study group that discusses the fun- damental Baha’i beliefs. At such gather- ings Baha’is share the basics of their faith and recount their personal journeys of spiritual growth. They are convinced that this ordinary, uncomplicated, approach is successful, since most Baha’is have come to their religion through such “firesides.”
118 BAHA’I FAITH TEaChing Baha’is have not created elaborate religious rituals. Nor have they developed a detailed legal code of conduct. The emphasis of their religion is placed on teaching and learning. Baha’is who have matured in their spiritual journeys are most competent to teach others. Yet this has not tempted Baha’is to develop elaborate school systems for training in their Baha’i Faith. Their education-
The Baha’i Faith Today 11 Women training at the Barli Development Institute in Indore, India. The project offers agricultural training as well as health and nutrition programs. Development centers such as these encourage sustainable livelihoods for local people.
120 BAHA’I FAITH al program follows simple down-to-earth learning procedures. Most young people receive their early learning from their par- ents. In communities where mothers provide the principal care for their children, mothers will also be the first teachers. They are generally the ones who teach fundamental values and attitudes of mind. Mothers show their children the value of fairness, con- sideration, truthfulness, respect, compassion, and other basic Baha’i virtues. Baha’is want believers to learn how to meet different challeng- es, to develop effective working abilities, and to improve their homes and communities by helping their neighbors. Believers should contribute to the vitality of the places where they live by helping their neighbors and their communities, and they should also develop schools or training centers in these areas. The effec- tiveness of such centers for training workers in job-related skills and in social concern has often been noted in communities throughout the world. At the celebration of the 100th anniversary of their presence in Germany in September 2005, for example, the mayor of Stutt- gart praised the Baha’is for “the respect you pay to other world religions, your openness for people who have different opinions, your message of peace for the world we live in.” These are some of the values that are taught by Baha’is by example, through sim- ple accounts of the spiritual journeys of its members at ordinary community gatherings, and in the train- ing schools that in reality teach more than Health Care in Africa workers’ trades and how to adjust to new ways of living. In Africa Baha’is have established a network of health-care centers, DEvELoPMEnT EfforTs training villagers in simple techniques of first aid and treatment of common Today Baha’i communities run more than illnesses such as malaria and infant 1,714 local development projects around diarrhea, which are often fatal if the world. These include schools, adult untreated. The centers enable people literacy programs, health clinics, environ- to improve the health and well-being mental centers, youth programs, women’s of their communities. programs, agriculture, and vocational
The Baha’i Faith Today 121 ConsuLTaTion anD CooPEraTion
T he Universal House of Justice encour- ages Baha’i support of United Nations’ projects. In 1967 Baha’is established a per- the Baha’i International Community (BIC) is officially registered with the United Nations as an accredited nongovernmental organiza- manent office at the United Nations in New tion. The BIC has representatives throughout York City. They consult on the United Nations the world who guide the cooperative efforts Economic and Social Council and the United to find solutions for health, environmental, Nations Children’s Fund (UNICEF). They also economic, racial, religious, and cultural prob- work with the World Health Organization lems throughout the world. These represen- (WHO) and the United Nations’ Environment tatives call on the national and local Baha’i Program (UNEP). To help in these joint efforts communities to assist in these joint efforts.
The Baha’i International Community’s principal representative to the United Nations addresses the United Nations Millennium Summit in November 2000.
122 BAHA’I FAITH training centers. Most of these projects are undertaken in devel- oping countries. Baha’is see their social programs as a way to put their faith into action. They believe that social action arises from the best part of the human spirit, and so it is really a spiritual activity. They also see many problems as interconnected. For example they believe that poverty cannot be eliminated until women have full equal- ity, since most of the world’s poor are women and children. In Baha’i-run programs in rural India women in vocational training programs learn marketable skills such as sewing. They also receive instruction in literacy and hygiene. In parts of South America some poor farmers learn modern methods of farming, and others plant trees to restore forests. Others benefit from day- care centers, orphanages, and literacy programs. In a city setting a new vocational institute offers courses in business manage- ment, environmental technology, and nutrition. However Baha’is never teach only skills; they teach Baha’i principles as well. They teach consultation techniques so people can arrive at group decisions that benefit the whole community. Students come to understand the oneness of humanity, giving and sharing, honesty, trustworthiness, and service. They see that education is knowledge and that knowledge is power. Students go home with new ideas that make a difference to the entire community. They may or may not become Baha’is, but the Baha’i principles they learn help them to make their communities a bet- ter place to live.
ThE Baha’i faiTh anD ThE uniTED naTions Many of the world’s chief religions have had difficulties with poli- cies of the United Nations. Many Jewish people judge that in the United Nations there is too much influence from Muslim nations on policies dealing with the state of Israel. Many Muslims view the establishment of the state of Israel as a violation of the ter- ritorial rights of Palestinian Muslims. Certain Christian denomi- nations view the United Nations’ efforts to control population or to deal with the AIDS crisis as employing immoral methods
The Baha’i Faith Today 123 to find solutions. Often, then, the major religions try to separate themselves from many endeavors of this influential worldwide organization. The Baha’i Faith, in contrast, sees itself as bring- ing a spiritual foundation to the work of the United Nations that might otherwise, for the sake of not offending a particular reli- gion, declare itself to be independent of all religion. The Baha’is, influenced by the teachings of Shoghi Effendi, view themselves as adherents of a religion that shares many of the goals of the United Nations. The message of the Baha’i Faith, like that of the United Nations, accentuates the equality of nations and persons, fostering peace and understanding among all people. Its teachings on respect for the body incline Baha’is to be dedicated to improving health care in all parts of the world, and to promote agricultural and technical education that raises the level of life for the unskilled and uneducated everywhere. By its programs, often combined with United Nations’ projects, it favors human rights, women’s equality, and care for the environ- ment. Its message of respect for other religions likewise tempers religious conflicts in all lands.
PErsECuTion in rECEnT TiMEs Baha’is have often suffered persecution. Sometimes the cause has been their teachings. Their doctrine concerning the unity of humankind, the equality of men and women, and the equality of races, for example, has brought strong criticism from those who view some races as inferior to others. The declaration of the superiority of the Aryan race under Hitler’s Nazi regime not only brought persecution and death upon millions of Jews but also persecution of those who, like the Baha’is, defended the equality of all people. Baha’i activities were officially banned from 1937 to 1945. Baha’i communities were dissolved and their literature defending the equality of races was confiscated and destroyed. Even after World War II (1939–45) Baha’is had trouble gaining official recognition in West Germany. Many Christian churches, both Catholic and Protestant, protested the building of a Baha’i house of worship. They also opposed the declaration of local
124 BAHA’I FAITH communities of Baha’is as corporations, which was a require- ment by German law for all religious bodies. The German high court has only lately upheld the judgment that the Baha’i Faith is indeed an independent religion and put an end to these anti- Baha’i efforts. Similar persecutions took place in Russia after the Commu- nist Revolution. Like all other religious groups the Baha’i Faith as a distinct religion was condemned by the atheistic government, and its gatherings were forbidden. In the 1930s the Stalinist gov- ernment exiled a number of Baha’i officers, especially those who were members of the Hand of the Cause of God. It is only since the fall of Communism in Eastern Europe in the late 1980s that Baha’i communities have been restored to life.
PErsECuTion in iran The most ferocious persecutions of the Baha’is, however, have taken place in the very birthplace of the Baha’i Faith: Iran. The persecutions began in the 1840s, actions taken by those who considered the Baha’is to be a group of heretical Muslims. This judgment to a great extent explains the Baha’i insistence that the Baha’i Faith is an independent religion. Certainly the Baha’i Faith grew out of a Muslim context, but the very attitude of Baha’is affirms the positive nature of their religion. They are not critical of other religions. They believe that divine revelation is progressive. The Baha’is believe that they have moved on to a new stage in religion. Theirs is a religion that attempts to see the good in all religions, including the Muslim faith. They do not criticize other faiths, which they believe were products of the time. Baha’is believe we live in a new era, and particular religious approaches must be open to the more universal context of the world. Baha’is have asked that, in a sense of fairness, the treat- ment of their religion be equal to the favorable treatment given in societies to any recognized religion. In the context of Iran, then, they seek the respect that is accorded to the other main minority religion of Iran, Zoroastrianism.
The Baha’i Faith Today 125 sUPPREssion in iRAn Unlike Zoroastrians, who also follow a religion that began in Iran and who are a protected minority under Iranian law, Baha’is have no civil rights there. Shortly after the Islamic Republic took control of Iran in 1979, the government began a severe crackdown on Baha’i activi- ties. They seized Baha’i properties and destroyed shrines and cemeteries. Baha’is in jobs under government control were fired, their pensions canceled, and their savings seized. Baha’is were banned from attending Iranian schools and universities. Baha’i schools were banned as well. The authorities arrested prominent members of the 350,000 Iranian adherents to the Baha’i Faith. In 1983 Iranian authorities arrested 10 Baha’i women and girls. They were accused of teaching the Baha’i Faith to Muslim children. In Iran teaching the Baha’i Faith to Muslims is punishable by death. The authorities offered the women Simin Sabiri, one of 10 the opportunity to renounce the Baha’i Faith and accept Islam. Baha’i women executed in The women refused and were executed. In all, during this time Shiraz on June 18, 1983. more than 200 Baha’is were executed as “unprotected infidels,” and hundreds more were imprisoned for the “crime” of being members of the Baha’i Faith.
UniTEd nATions’ REsolUTions Many Baha’is fled Iran to escape such persecutions and sought refuge in countries such as Canada and Australia. Outcries from these countries did bring some relief. Since 1985 the United Nations General Assembly has passed resolutions that con- demned human rights violations in Iran, some of which spe-
126 BAHA’I FAITH cifically mention members of the Baha’i ConTinuing DisCriMinaTion Faith. Australia, for example, where Baha’is, numbering 12,000, have come from Iran and 90 other countries, has con- T he United Nations, through its Human Rights Council, has pres- sured Iran to stop its official persecution sistently supported these United Nations’ of Baha’is. Much of the violent persecution resolutions, as well as passing national had stopped by the 1990s. However, as resolutions in 1981, 1997, 1998, and 2000 recently as 1997 a Baha’i was executed for condemning the Iranian persecutions of allegedly converting a Muslim to the Baha’i Baha’is. Canada, the European Parliament, Faith. Even if the executions of Baha’is in and the U.S. Congress have also denounced Iran has slowed down, more than 10 years Iran’s actions. Discrimination against the later Baha’is still experience discrimination Baha’is still continues in Iran particularly in education, jobs, housing, travel, and the in relation to religious freedoms and fair practice of religion. access to education, housing and jobs.
ChaLLEngEs for ThE fuTurE The kind of growth that the Baha’i Faith has experienced in the last century brings with it new challenges. One challenge is that of maintaining a unified community. Once a religion composed almost entirely of Muslims of Iranian descent, it now encompasses cultures and peoples of all backgrounds, nationalities, and races. Its followers come from both highly literate and technologically advanced countries and from countries where few people read and write. Baha’i A Source of Power and Vitality philosophy states that all people are equal The Universal House of Justice in the sight of God, but it recognizes vast has said that: differences in opportunity. Still it will be a challenge for the faith, with its limited (T)he participation of every believer membership, to encourage a skeptical is of the utmost importance, and is a world that seems torn apart by ethnic, source of power and vitality . . . If every believer will carry out these sacred duties, national, and religious strife. we shall be astonished at the accession Another challenge is that of participa- of power which will result to the whole tion. With no professional clergy or mis- body, and which in turn will give rise to sionaries and no funding from outside further growth and a showering of greater sources, the Baha’i Faith depends entire- blessings on all of us. ly on its members to do the work of the
The Baha’i Faith Today 127 faith. One of the strongest features of the faith is that everyone is expected to contribute to the community. Its goal is to build a society that will eventually be global in scope. Most Baha’i communities around the world have begun with the work of pioneers. Over the last few years these new commu- nities have become self-governing and self-sustaining; but there is much work to be done. The young communities are charged not only with governing themselves but also with establishing schools, community centers, and economic development proj- ects as well as continuing to spread the Baha’i message. If the faith is to succeed in its social and spiritual goals it needs the active participation of every member. Another major challenge is that of dealing with oppression, as problems in Iran have shown. Westerners mostly accept the notion of freedom of religion, but many countries where Baha’i has a presence have established religions and do not welcome other faiths.
TowarD a nEw worLD orDEr More than 100 years ago Baha’u’llah spoke of a “New World Order.” Baha’is understand that a time of tremendous upheaval is here. The traditional political, social, and religious solutions seem not to be working; in fact they seem to be pulling society apart. Baha’is believe that out of this time of turmoil will come a time when all humanity is united in love and brotherhood among all peoples. National rivalries will end. Global institutions will be formed. These will help to bring about harmony throughout the world. All war will end. There will be universal peace. The New World Order will not come into being quickly. How- ever the world is changing. Racial and gender equality is slowly becoming a reality in some parts of the world. Nations are begin- ning to realize that they are dependent on one another for secu- rity and for economic strength. These are all things Baha’u’llah foresaw more than a century ago. The New World Order of Baha’u’llah covers the entire range of human activity. It is not only a change in the political life of
128 BAHA’I FAITH the world, but a revolution in its social, cultural, spiritual, and economic life as well. Baha’is believe that the New World Order is The 100th anniversary the will of God, and that God wants humanity to be united. They commemoration of the work toward bringing the New World Order about. Portsmouth Peace Treaty of 1905 was held at the Baha’i Center in Eliot, Maine. The Baha’is anD worLD PEaCE treaty ended the Russian- Baha’is believe that peace is the result of determination and atti- Japanese war of the early tude. Before there can be world peace there must be a will among 1900s. Representatives all nations to have peace on earth. This will comes from spiritual were present from the three governments that and moral resources. participated in the treaty War continues to be a terrible feature of modern times. All signing—Japan, the United nations speak of the longing for peace, but they seem unable to States, and Russia.
The Baha’i Faith Today 12 achieve it. Baha’is identify the barriers to world peace as nation- alism, racism, poverty, and religious strife. They believe that the Baha’i Faith offers a practical model for breaking down these barriers.
ThE Baha’i faiTh as a MoDEL for worLD soCiETy Baha’u’llah teaches that all of humanity is one people. He wrote Baha’i youth dance that the time had come to unify all the people in the world into one workshops held in global society. Barriers of race, creed, class, worship, and nation- Malaysia. The participants alism will fall. They will give way to a single, unified civilization. were invited to wear the traditional dress of their In order for this new world civilization to come into being, ethnic background to reflect say Baha’is, people must follow the principles Baha’u’llah laid the unity of all races. out. They must recognize that humankind is one and eliminate
130 BAHA’I FAITH all forms of prejudice. They must bring about full equality for women. They must recognize the essential oneness of all reli- gions. They must eliminate extremes of poverty and of wealth. People must see that science and religion are both forces for good and reconcile the two; they must achieve a balance between technology and nature. There must be universal education. Peo- ple must maintain a high standard of personal conduct, with ser- vice, generosity, kindness, and goodwill toward others. Finally, there should be a world federal system, governing all. To many such goals sound impossible. Yet every day Baha’is put them into practice. In the 21st century the Baha’i world continues to grow and spread. Since the 1950s, when there were about 200,000 Baha’is worldwide, adherence to the faith has increased 25-fold to more than 5 million people. In the Baha’i Faith people of all racial, eth- nic, and national backgrounds come together in cooperation to pursue the goals of their faith. In creating harmony within diver- sity, Baha’is believe that they stand as a model for the world.
The Baha’i Faith Today 131 CoUnTRiEs And TERRiToRiEs WHERE THE BAHA’i WoRld CommUniTy HAs A PREsEnCE Africa Mozambique Canada Algeria Namibia Cayman Islands Angola Niger Chile Benin Nigeria Colombia Botswana Republic of the Congo Costa Rica Burkina Faso Reunion Cuba Burundi Rwanda Dominica Cameroon Saint Helena Dominican Republic Cape Verde Islands Sao Tome and Príncipe Ecuador Central African Republic Senegal El Salvador Chad Seychelles Falkland Islands Comoros Sierra Leone French Guiana Democratic Republic Somalia Grenada of the Congo South Africa Guadeloupe Djibouti Sudan Guatemala Egypt Swaziland Guyana Equatorial Guinea Tanzania Haiti Eritrea Togo Honduras Ethiopia Tunisia Jamaica Gabon Uganda Martinique Gambia Western Sahara Mexico Ghana Zambia Montserrat Guinea Zimbabwe Netherlands Antilles Guinea-Bissau Nicaragua Ivory Coast Americas Panama Kenya Anguilla Paraguay Lesotho Antigua and Barbuda Peru Liberia Argentina Puerto Rico Libya Aruba Saint Kitts–Nevis Madagascar Bahamas Saint Lucia Malawi Barbados Saint-Pierre and Mali Belize Miquelon Mauritania Bermuda Saint Vincent and the Mauritius Bolivia Grenadines Morocco Brazil Suriname
132 BAHA’I FAITH CoUnTRiEs And TERRiToRiEs WHERE THE BAHA’i WoRld CommUniTy HAs A PREsEnCE (continued) Trinidad and Tobago Australasia Channel Islands Turks and Caicos American Samoa Cyprus United States Australia Czech Republic U.S. Virgin Islands Cocos (Keeling) Islands Denmark Uruguay Cook Islands Estonia Venezuela Fiji Faeroe Islands French Polynesia Finland Asia Guam France Afghanistan Kiribati Georgia Azerbaijan Marshall Islands Germany Bangladesh Micronesia Gibraltar Bhutan Nauru Greece Cambodia New Caledonia Greenland China New Zealand Hungary India Niue Iceland Indonesia Northern Mariana Islands Ireland Japan Palau Isle of Man Laos Papua New Guinea Italy Malaysia Samoa Liechtenstein Maldives Solomon Islands Lithuania Mongolia Tokelau Islands Luxembourg Nepal Tonga Malta Myanmar (Burma) Tuvalu Monaco Pakistan Vanuatu Netherlands Philippines Wallis and Futuna Islands Norway Singapore Poland South Korea Europe Portugal Sri Lanka Albania Romania Taiwan Andorra Russia Tajikistan Armenia San Marino Thailand Austria Slovakia Timor-Leste Belarus Slovenia Turkmenistan Belgium Spain Uzbekistan Bosnia and Hertzegovina Sweden Vietnam Bulgaria Switzerland
The Baha’i Faith Today 133 CoUnTRiEs And TERRiToRiEs WHERE THE BAHA’i WoRld CommUniTy HAs A PREsEnCE (continued) Ukraine Iraq Turkey United Kingdom Israel United Arab Emirates Yugoslavia Jordan West Bank Kuwait Yemen Middle East Lebanon Bahrain Oman (data from Baha’i Brunei Qatar Organization, Gaza Strip Saudi Arabia 2008.) Iran Syria
An international conference at the Bahá’í House of Worship in Apia, Samoa.
134 BAHA’I FAITH FACT FILE worldwide numbers holy Places The Baha’i Faith consists of around 5 million followers in These are the tomb of Baha’u’llah and the shrine of the 236 different countries and territories. Bab, which are both situated in Haifa, Israel.
holy symbol founders This nine-pointed, three interlocking triangle symbol It was founded in 1863 by Mirza Husayn Ali Nuri or represents the completeness and unity of humankind. Baha’u’llah. It grew out of the Shii branch of the Muslim faith. The followers believe that Baha’u’llah is the most recent in the line of messengers from God. The main message is that the time has come for all of humanity to unite.
festivals Baha’is observe nine holy days, which commemorate events in Baha’i history. They include: Navruz, the spring equinox and the traditional New Year’s Day in Iran (March 21); Ridvan, which marks the time that Baha’u’llah spent in the garden of Ridvan and his announcement that he was the prophet spoken of by the Bab (April 21–May 2); the feast of the ascension of Baha’u’llah (May 29); the holy writings birth of the Bab (October 20); and the birth of Baha’u’llah The writings of the Bab and Baha’u’llah are seen as divine (November 12). revelations and form the backbone of the faith.
BAHA’I FAITH 135 BIBLIOGRAPHY ‘Abdu’l-Baha, Baha’i Prayers. London: Baha’i Publishing Browne, Edward Granville. Materials for the Study of Trust, 1979. the Babi Religion. Cambridge, England: Cambridge University Press, 1918. ‘Abdu’l-Baha, Paris Talks. London: Baha’i Publishing Trust, 1979. H. M. Balyuzi, The Bab. Oxford UK: George Ronald, 1973.
‘Abdu’l-Baha. Tablets of Abdul-Baha Abbas. Chicago : Momen, Moojan. A Short Introduction to the Baha’i Faith. Bahai Publishing Society [1909-19]. Ann Arbor, Mich.: Oxford: Oneworld Publications, 1997. University Microfilms International, 1980. Nabil, The Dawn-Breakers. Translated by Shoghi Effendi. Baha’u’llah. Gleanings from the Writings of Baha’u’llah. Wilmette, Ill.: Baha’i Publishing Trust, 1996. Translated by Shoghi Effendi. Wilmette, Ill.: Baha’i Publishing Trust, 1976. Shoghi Effendi, God Passes By, 3rd edition. Wilmette, Ill.: Baha’i Publishing Trust, 1973. Baha’u’llah, Kitab-i-Iqan. Translated by Shoghi Effendi. Wilmette, Ill.: Baha’i Publishing Trust, 1950. The Baha’i Organization. Available online. URL http:// news.bahai.org/media-information/statistics/ Baha’u’llah. The Hidden Words of Baha’u’llah. Translated Accessed on December 8, 2008. Population facts and by Shoghi Effendi. Wilmette, Ill.: Baha’i Publishing figures for the Baha’i community. Trust, 1985.
WEB SITES Further facts and figures, history, and current status of www.planetbahai.org the religion can be found on the following Web sites: A broad-based resource on the Baha’i Faith.
www.bahai.org www.bbc.co.uk/religion/religions/bahai The official presence of the Baha’i Faith on the Internet. A guide to the Baha’i Faith, including its history, beliefs, It is a comprehensive body of authentic material holy days, and family values. presented by the Baha’i International Community. www.mediabahai.org www.bahai.us A free interactive online service operated and owned by The official Web site of the Baha’is of the United States the Bahá’í International Community. of America.
136 BAHA’I FAITH FURTHER READING Baha’is, The. New York: Office of Public Information, Baha’i Gouvion, Colette, and Philippe Jouvion. The Gardeners of International Community, 2002. God: An Encounter with Five Million Bahai’s. Oxford: Oneworld, 1993. Baha’u’llah. The Hidden Words of Baha’u’llah. Translated by Shoghi Effendi. Wilmette, Ill.: Baha’i Publishing Hain, Robin and Juliet Mabey. Treasury of Baha’i Prayers, Trust, 1932, 1985. Selections from the Writings of Baha’u’llah, the Bab, and ‘Abdu’l-Baha. Oxford: Oneworld Publications, Baha’u’llah: The Central Figures, Vol. I. New York: Baha’i 1999. International Community, Office of Public Information, 2001. Hatcher, William S., and J. Douglas Martin. The Baha’i Faith: The Emerging Global Religion. Wilmette, Ill.: Baha’u’llah, and Frederick Glaysher. The Universal Baha’i Pub, 2002. Principles of the Reform Bahai Faith. Rochester, Mi.: Reform Bahai Press, 2008. Holley, Horace. Baha’i: The Spirit Of The Age. Eastbourne, UK: Gardners Books, 2007. Breuilly, Elizabeth, Joanne O’Brien, Martin Palmer, and Martin E. Marty. Religions of the World: The Illustrated Momen, Moojan, and Moojan Momen. The Baha’i Faith: A Guide to Origins, Beliefs, Traditions & Festivals. New Beginner’s Guide. Oneworld beginners’ guides. Oxford: York: Checkmark Books/Facts On File, 2005. Oneworld, 2008.
Buck, Christopher. Paradise and Paradigm: Key Symbols O’Brien, Joanne, Martin Palmer, and Joanne O’Brien. The in Persian Christianity and the Baha’i Faith. [Studies in Atlas of Religion. Berkeley: University of California the Bab and Baha’i religions, v. 10]. Albany, N.Y.: State Press, 2007. University of New York, 1999. Smith, Peter. A Short History of the Baha’i Faith. Oxford, Danesh, John, Seena Fazel, and Paul Slaughter. The Baha’i England: Oneworld, 1997. Faith in Words and Images. Oxford: Oneworld, 2007. Vickers, Patrick. The Baha’i Faith. Oxford: Eastbourne, UK: Faizi, Gloria. The Baha’i Faith: An Introduction. New Delhi: Oneworld, 1994. Baha’i Pub. Trust, 1990. Warburg, Margit. Baha’i. Studies in contemporary Garlington, William. The Baha’i Faith in America. Lanham, religions. Salt Lake City, Utah: Signature Books, 2003. Md.: Rowman & Littlefield, 2008.
BAHA’I FAITH 137 GLOSSARY ‘Abdu’l-Baha—The Baha’i name of Abbas Effen- Bayan—The name of the book of rules written by di, son of Baha’u’llah and leader of the Baha’i the Bab. Faith, 1892–1921. Book of Certitude—The book in which Acre—A prison city in Palestine where Baha’u’llah Baha’u’llah describes divine progression (see was imprisoned; now the city of Akko in Israel. kitab-i-iqan). Administrative Order—Rules that govern the calligraphy—A kind of stylized handwriting. Baha’i Faith. Chihriq—The name of the prison in which the Adrianople—The former name of Edirne, the city Bab was kept. in European Turkey to which Baha’u’llah was clergy—Ministers, priests, or rabbis of a faith. banished. convert—Someone who leaves one religion and Aqdas—The Kitab-i-Aqdas, the Most Holy Book. joins another; to change religions. atheists—People who do not believe in God. covenant—The Baha’i spiritual agreement and Ayyam-i-Ha—The name for the days added to the pledge taken by all Baha’is. Baha’i calendar to bring the total to 365 or 366 covenant-breakers—Those expelled from the (leap year). faith for failing to accept the covenant of Baha’i Azalis—Supporters of Mirza Yahya (Subh-i-Azal) unity. against Baha’u’llah for leadership of the Baha’i divine messenger—A person sent by God to Faith. teach humanity. In the Baha’i Faith divine Azerbaijan—An area of northwestern Iran where messengers include all founders of the world’s the Bab was imprisoned; now an independent great religions and the Bab. country. Edirne—Formerly Adrianople. The city in Europe- Bab, the—Ali Muhammad, a religious leader in an Turkey to which Baha’u’llah was banished. Iran who founded the Babi Faith. His religious exile—To force someone to live away from his or name means “gate.” her country. Babi Faith—Or Babism. The religious movement Festival of Ridvan—The 12-day celebration of founded by the Bab. Baha’u’llah’s declaration. Badasht—A town in Iran; the scene of an impor- fireside—The name for a Baha’i gathering in tant Babi conference. which the religion is taught. baha—An Arabic word meaning “glory.” Gleanings from the Writings of Baha’u’llah—A Baha’i International Community—The Baha’i collection of works by Baha’u’llah, read as organization that works with the United scripture. Nations. Guardian of the Faith, guardianship—Term for Baha’i World Center—The center of the Baha’i a leader of the Baha’i Faith; the position held Faith, located in Haifa, Israel. by Shoghi Effendi. Baha’u’llah—The Baha’i name for Mirza Husayn Haifa—The city in Israel where the Baha’i World Ali Nuri, founder of the Baha’i Faith. It means Center is located. “Glory of God.” Hands of the Cause of God—Group of leaders Bahji—The last home of Baha’u’llah, and a place of appointed to assist in Baha’i administration. Baha’i pilgrimage. heresy—A religious belief that goes against estab- banishment—Sending someone away from his or lished church doctrines. her home country as a punishment. heretic—Someone denounced by the church bastinado—A beating on the soles of the feet with for holding beliefs contrary to established sticks or rods, used as punishment or torture. faith.
138 BAHA’I FAITH Hidden Imam—In Shii Islam, the 12th religious Mulla Husayn—An early follower of the Bab; one leader in a line established by the prophet of the Letters of the Living. Muhammad. The Hidden Imam is expected to mullah—A Muslim trained in religious law. come again to lead the Muslim people. New World Order—A coming time of universal Hidden Words, The—A book of instruction writ- peace and unity under Baha’i principles. ten by Baha’u’llah (see Kalimat-i-Maknunih). 1-Day Feast—The first day of each Baha’i huququ’llah—“Right of God”; the voluntary wealth month when Baha’is gather as a community tax paid by Baha’is to support the faith. to read scripture, discuss issues, and share imam—Term used by Muslims for a religious refreshments. leader. obligatory—Required, as a prayer or a fast. infidel—An unbeliever; someone who does not Ottoman Empire—The empire of the Turks, ca. believe in the predominating religion. 1300–1918, encompassing parts of Europe, intercession—Prayer offered on behalf of Asia, and Africa. another. penal colony—A place in which people who have Iqan—The Kitab-i-Iqan, the Book of Certitude. committed crimes are confined. Islam—The religion begun by the prophet Persia—The former name of Iran. Muhammad and widely practiced in the Mid- pioneers, pioneering—In the Baha’i Faith, the dle East. tradition of moving to other localities or coun- jihad—“Striving” for one’s religion. Often trans- tries to establish the faith there. lated as “holy war.” progressive revelation—The unfolding of God’s Kalimat-i-Maknunih—The Hidden Words, a plan for humanity through the teachings of book written by Baha’u’llah. different religious leaders over the ages. Kitab-i-Aqdas—Most Holy Book, a book of rules Quddus—A follower of the Bab; one of the Letters for the Baha’i Faith written by Baha’u’llah. of the Living. Kitab-i-Iqan—Book of Certitude, a book written Quran—The holy book of Islam. by Baha’u’llah. Ridvan—An Arabic word meaning “paradise”; the Letters of the Living—The name for the first 18 garden on an island in the Tigris River where converts to the Babi Faith, so named by the Baha’u’llah addressed his followers. Bab. Ridvan Declaration—Baha’u’llah’s sharing with Mahdi—Arabic name for the Hidden Imam. his followers the revelation that he is a divine Maku—Fortress in Azerbaijan where the Bab was messenger. imprisoned. shah—The name for the ruler of Persia (Iran). martyrdom—Death or suffering because of one’s Shaykh Tabarsi—A shrine used as a fortress by beliefs. Babis when they were attacked. Mashriqu’l-Adhkar—A Baha’i house of worship. Shia—A Muslim sect, dominant in Persia/Iran. Mirza Yahya—Half brother of Baha’u’llah who Shoghi Effendi—The grandson of ‘Abdu’l-Baha; plotted against him (see subh-i-azal). Guardian of the Baha’i Faith, 1921–57. monogamy—The practice of having only one Siyah-Chal—The Black Pit, a prison where wife. Baha’u’llah was held. mosque—Muslim house of worship. Siyyid—The title of respect used by Muslims Most Holy Book—The Aqdas, or Baha’i book of who trace their ancestry back to the prophet divine rules (see kitab-i-aqdas). Muhammad. Muhammad—The name of the prophet who pro- spiritual assembly—The name for an organized claimed Islam. group of Baha’is. Muhammad, Siyyid—Supporter of Mirza Yahya Subh-i-Azal—Mirza Yahya, half brother of against Baha’u’llah. Baha’u’llah.
BAHA’I FAITH 13 Sufis—Islamic mystics. Twelver Shia—A form of Islam with the belief Tablet of Ishraqat—Part of the Aqdas; letter of that the 12th Imam will return. instruction from Baha’u’llah to the Baha’i Universal House of Justice—The highest gov- faithful. erning body in the Baha’i Faith. Tahirih—A woman poet and follower of the Bab; Vahid—An early follower of Babism. one of the Letters of the Living. 12th Imam—In Twelver Shia, the One Who Would Arise; the Hidden Imam or Mahdi.
140 BAHA’I FAITH INDEX A Badasht conference 32–33, ers 90; unity in 20–21 ‘Abdu’l-Baha (1844−1921) 41, 42 confession, prohibition of 13, 53, 71–73, 111; on baha (Greatest Name symbol) 60 the covenant 95; on 20 consultation 112 death 95–96; death of 78; Baha’i Administrative Order conversions 19 on education 94; in Haifa 102–113 Cormick, Dr. William 33 78, 79; his travels 76–77; Baha’i calendar 60, 98–99 covenant, the 73, 95, 108 the leadership of 74–75; Baha’i International Commu- on love 88; on marriage nity (BIC) 122 D 91–92; on music and Baha’i World Center, Haifa 8, death 95–96 meditation 91; principles 20, 84, 108–110 development projects of the Baha’i Faith 21; on Baha’u’llah (1817−92) 13, 121–123 racial equality 111–112; 14, 16, 24, 38, 86–88; divine attributes 88–90 on truthfulness 89–90; banishment of 43–44; divine messengers 14–15, 16, the writings of 20, 63–65 conversion to Babism 57–58 Abraham 14, 57 40–41; death of 51–53; divorce 60 Acre, Baha’u’llah’s imprison- God’s revelation to 16, ment at 51, 58, 71 42, 46–47; imprison- E administration of the faith 82 ment at Acre 51, 58, 71; economic matters, ‘Abdu’l- Administrative Order persecution 42–43; the Baha on 65 102–113 proclamation of 48–51; education 61, 93–94, Ali-i-Barfurush, Muhammad withdrawal to the moun- 119–121 29 tains 45–46; writings of Egypt, the Baha’i Faith in animals, kindness to 93 20, 46, 51, 54–63 68–70 Azalis 51 Bayan, the 66–67 equality: racial 19, 20, 64–65, “Book of Certitude” (Kitab-i- 111–112; sexual 33, 65, B Iqan) 46, 54, 57–58 93 Bab, the [“the Gate”] Browne, Edward Granville 52 Europe, the Baha’i Faith in (1819−50) 11, 14, 24; Buddha 14 74, 76–77, 78, 82–84, the Bab appears 27; and burial 95–96 124–125 Baha’u’llah 40–41; death Burma, the Baha’i Faith in 70 of 35; declaration of F 28; imprisonment and C family life 93–95, 121 trial 31–32, 33; and the chastity 90 fasting 60, 91 “Letters of the Living” children in the Baha’i Faith festivals: holy days 100; 28–29, 32; the message 93–95, 121 19-Day Feast 99–100; of 29–30; under house cleanliness 61 Navruz 100: Ridvan Fes- arrest 30–31; writings of communism 70, 125 tival 46–47, 100, 105 66–67 community: organization of “fireside” gatherings or study Babism 24, 28–37, 40–48 102–113; service to oth- groups 118
BAHA’I FAITH 141 G Kheiralla, Ibrahim 74 P Garden of Ridvan (Paradise) Kitab-i-Aqdas (“Most Holy peace See world unity, impor- 46 Book”) 51, 54, 58–63, tance of Gleanings from the Writings of 108 persecution 11, 32, 36, Baha’u’llah 54–56 Kitab-i-Iqan (“Book of Certi- 42–45, 70, 71, 124–127 God 13–14; God’s laws 62; tude”) 46, 54, 57–58 Persia, the Baha’i Faith in God’s will 57–58; revela- Krishna 14 71; persecution in Iran tion to Baha’u’llah 16, 42, 125–127 46–47; revelation to the L personal development 20 Bab 1111 laws of the Baha’i Faith pilgrimages 110 God Passes By 80 58–63, 66, 90–93 “pioneers” 82 “Letters of the Living” 29, 32 power and authority, in insti- H love 88–89 tutions 113 Hands of the Cause of God prayers 20, 60, 91; Children’s 13, 71, 82, 84–85 M Prayer 93; the Obligatory health-care centers, Africa 121 marriage 60, 91–93 Prayers 62, 90; Prayer Hearst, Phoebe Randolph 74 Mashriqu’l-Adhkars 100–101 for Peace 67; Prayer for Hidden Imam, the 26, 28, 30 meditation 20, 91 Serenity 19; Prayer of holy days 100 Moses 14, 57, 58 Intercession for the Dead houses of worship 100–101 “Most Holy Book” (Kitab-i- 96 Husayn, Mulla 29, 33, 34, 36, Aqdas) 51, 54, 58–63, prejudice 19, 20, 64–65, 40 108 111–112, 131 Muhammad, prophet 14, 58 principles of the Baha’i Faith I Muhammad, Siyyid Ali See 21 imams 26, 28, 30 Bab, the [“the Gate”] purity 90 India, the Baha’i Faith in 70 (1819−50) inheritance laws 60 Muhammad-Ali 73 Q International Teaching Cen- music 91 Quddus, “Most Holy” 36, 37, ter, Haifa 110–111 40 Iran, persecution in 125–127 N Quran, the 29, 30, 63, 66–67 Islam 24, 26–27, 33–35, 63, Navruz Festival 100 70, 125–127 New World Order R 128–129 racial equality 19, 20, 64–65, J nine-pointed star 14 111–112 Jesus 14, 57, 58 19-Day Feast 99–100 repentance 60 jihad 32 Nuri, Mirza Husayn Ali See respect 117–118, 121 justice 88 Baha’u’llah (1817−92) Ridvan Festival 46–47, 100, K O rites of passage: death and Kahn, Sulayman 70 Obligatory Prayers, texts of burial 95–96; marriage Kalimat-i-Maknunih (“The 62, 90 60, 91–93 Hidden Words”) 54, Ottoman Empire, the Baha’i rituals: fasting 60, 91; medi- 56–57 Faith in 68–70 tation 20, 91; for prayers
142 BAHA’I FAITH 60; reading from the Siyah-Chal (“Black Pit”) unity, importance of 16–18, scriptures 91 42–43 20–21, 56, 60, 64–65, Russian territories, the Baha’i social laws 60, 90–93 129–131 Faith in 70, 125 social policy 21–22, 70 Universal House of Justice soul, the 16, 63, 95–96 13, 14, 20, 61–62, 85, S spiritual assemblies 104–105 106–108, 114, 122, 127 sacred covenant 73, 95, 108 Sufis, the 63 scriptures 19, 20, 23, 91; Sunni muslims 26 V Kalimat-i-Maknunih symbols of the Baha’i Faith Vahid 31, 34, 36, 40 (“The Hidden Words”) 14, 20 virtue 17 54, 56–57; Kitab-i-Aqdas vocational training programs (“Most Holy Book”) 51, T 123 58–63, 108; Kitab-i-Iqan Tablet of Ishraqat 62 voluntary wealth tax 60 (“Book of Certitude”) Tablets of the Divine Plan volunteer work 22 46, 57–58; the writings (1917−18) 78 of ‘Abdu’l-Baha 63–65; Tahirih, “The Pure One” 29, W the writings of the Bab 32–33, 36–37, 40 wealth, sharing of 65, 131 66–67 teaching See education women in the Baha’i Faith, Secret of Divine Civilization, The temples 19–20, 82, equality of 33, 65, 93, 123 71 100–101 work, as a form of worship service to others 90 “The Hidden Words” (Kali- 61, 90 Seven Valleys, The 63 mat-i-Maknunih) 54, World Health Organization Shaykh Tabarsi, siege at 56–57 (WHO) 122 33–35 tithing 66 world unity, importance of Shia muslims 26, 30, 33–35, Traveler’s Narrative, A 71 16–18, 56, 60, 64–65, 70, 125–127 trustworthiness 89–90 129–131 Shoghi Effendi Rabbani truthfulness 89–90 World War II (1939−45) 124 (1897−1957) 13, 36, 48, Twelver Shia 26 54–56, 76, 78–79, 85; Y administrative plan 82; U Yahya, Mirza 45–46, 48, assumes leadership 80; United Nations 122, 123– 49–50 death of 84; his vision for 124, 126–127 the faith 80–82; on racial United Nations Children’s Z equality 111–112; teach- Fund (UNICEF) 122 Zarathushtra 14 ing plan 82–84 United States, the Baha’i Zoroastrianism 125, 126 shrines 110 Faith in 73–74, 76–77, 82
BAHA’I FAITH 143 ABOUT THE AUTHOR The late Paula R. Hartz was a teacher and a textbook editor, and specialized in writing nonfiction and educational materials for elementary and secondary school students. She is the author of Daoism, Native American Religions, Shinto, Taoism, and Zoroastrianism, all from Chelsea House’s World Religions series.
ABOUT THE SERIES EDITORS Martin Palmer is the founder of ICOREC (International Consultancy on Reli- gion, Education, and Culture) in 1983 and is the secretary-general of the Alliance of Religions and Conservation (ARC). He is the author of many books on world religions. Joanne O’Brien has an M.A. degree in theology and has written a range of edu- cational and general reference books on religion and contemporary culture. She is co-author, with Martin Palmer and Elizabeth Breuilly, of Religions of the World and Festivals of the World published by Facts On File Inc.
PICTURE CREDITS Title Page: © Bahá’í International Community; Table of Contents: © Bahá’í International Community; Pages 8–9: © Bahá’í International Community; 12: © Bahá’í International Community; 15: © Bahá’í International Community; 18: © Bahá’í International Community ; 23: © Bahá’í International Community; 24–25: © Bahá’í International Community; 28: © Bahá’í International Community; 31: © Bahá’í International Community; 36: © Bahá’í International Community; 38–39: © Bahá’í International Community; 40: © Bahá’í International Community; 42: © Bahá’í International Community; 43: © Bahá’í International Community; 44–45: © Bahá’í International Community; 47: © Bahá’í International Community; 49: © iStockphoto.com/Mario Savoia; 50: © Bahá’í International Community; 52: © Bahá’í International Community; 54–55: © Bahá’í International Community; 59: © Bahá’í International Community; 61: © Bahá’í International Community; 64: © Bahá’í International Community; 66: © Bahá’í International Community; 68–69: © Bahá’í International Community; 73: © Bahá’í International Community; 75: © Bahá’í International Community; 77: © Bahá’í International Community; 79: © Bahá’í International Community; 81: © Bahá’í International Community; 83: © Bahá’í International Community; 84: © Bahá’í International Community; 86–87: © iStockphoto.com/Bogdan Lazar; 89: © Bahá’í International Community; 92: © Bahá’í International Community; 94: © Bahá’í International Community; 96–97: © Bahá’í International Community; 99: © Bahá’í International Community; 101: © Bahá’í International Community; 103: © Bahá’í International Community; 105: © Bahá’í International Community; 106: © Bahá’í International Community; 109: © Bahá’í International Community; 110: © Bahá’í International Community; 112: © Bahá’í International Community; 113: © Bahá’í International Community; 120: © iStockphoto.com/ Joseph Calev; 117: © Bahá’í International Community; 118–199: © Bahá’í International Community; 120: © Bahá’í International Community; 122: © Bahá’í International Community; 126: © Bahá’í International Community; 129: © Bahá’í International Community; 130: © Bahá’í International Community; 132: © Bahá’í International Community; 133: © Bahá’í International Community.
144 BAHA’I FAITH