# The Baha'i Faith *Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-20 — 1 clipping.* --- > Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Paula R. Hartz, The Baha'i Faith, bahai-library.com. > ────────────────────────────────────────────────────────────────────── > > 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 > > — *The Baha'i Faith (Used by permission of the curator)*