''
The 'Bahá'í Faith' is a religion founded by
Bahá'u'lláh in 19th-century
Persia (
Iran). There are around six million Bahá'ís in more than 200
countries and territories around the world.
[1][2]
According to Bahá'í teachings, religious history has unfolded through a series of
God's messengers who brought teachings suited for the capacity of the people at their time, and whose fundamental purpose is the same. Bahá'u'lláh is regarded as the most recent, but not final, in a line of messengers that includes
Abraham,
Buddha,
Jesus,
Muhammad and others. Bahá'u'lláh's claim to fulfill the
eschatological promises of previous scriptures coincides with his mission to establish a firm basis for unity throughout the world, and inaugurate an age of peace and justice, which Bahá'ís expect will inevitably arise.
[3]
"'Bahá'í'" () can be an adjective referring to the Bahá'í Faith, or used as a term for a follower of Bahá'u'lláh. (Bahá'í is not a noun meaning the religion as a whole.) The word comes from the Arabic word
Bahá’ (بهاء), meaning "glory" or "splendour".
[4] "Bahaism" (or "Baha'ism") has been used in the past but is fading from use.
Beliefs
Three core principles of Bahá'í teachings are often referred to simply as follows: the
unity of God, the
unity of religion, and the
unity of mankind.
2 Many Bahá'í beliefs and practices are rooted in these priorities; but taken alone these would be an over-simplification of Bahá'í teachings.
God
Main articles: Bahá'í concept of God
The Bahá'í writings describe a single, imperishable
God, the creator of all things, including all the creatures and forces in the universe.
[5] The existence of God is thought to be eternal, without a beginning or end,
5 and is described as "a personal God, unknowable, inaccessible, the source of all Revelation, eternal, omniscient, omnipresent and almighty."
[6] Though inaccessible directly, God is nevertheless seen as conscious of his creation, with a will and purpose. In Bahá'í belief, God expresses this will in many ways, including through a series of divine messengers referred to as
Manifestations of God or sometimes ''divine educators''.
2 In expressing God's intent, these manifestations are seen to establish religion in the world.
Bahá'í teachings state that God is too great for humans to fully comprehend, or to create a complete and accurate image.
[7] In the Bahá'í religion God is often referred to by titles (e.g. the All-Powerful, or the All-Loving), and there is a substantial emphasis on
monotheism, and an interpretation of such doctrines as the
Trinity in a symbolic rather than literal sense.
[8][9]
Religion
Main articles: Bahá'í Faith and the unity of religion
Bahá'í notions of progressive religious revelation result in their accepting the validity of most of the world's religions, whose founders and central figures are seen as Manifestations of God. Religious history is interpreted as a series of
dispensations, where each ''manifestation'' brings a somewhat broader and more advanced
revelation, suited for the time and place in which it was expressed.
5 Specific religious social teachings (e.g. the direction of prayer, or dietary restrictions) may be revoked by a subsequent manifestation so that a more appropriate requirement for the time and place may be established. Conversely, certain general principles (e.g. neighbourliness, or charity) are seen to be universal and consistent. In Bahá'í belief, this process of progressive revelation will not end; however, it is believed to be cyclical. Bahá'ís do not expect a new manifestation of God to appear prior to 1000 years after Bahá'u'lláh's revelation.
[10][11]
Bahá'í beliefs are sometimes described as
syncretic combinations of earlier religions' beliefs.
[12] Bahá'ís, however, assert that their religion is a distinct tradition with its own scriptures, teachings, laws, and history.
5[13] Its religious background in
Shi'a Islam is seen as analogous to the Jewish context in which Christianity was established.
[14] Bahá'ís describe their faith as an independent world religion, differing from the other traditions only in its relative age and in the appropriateness of Bahá'u'lláh's teachings to the modern context.
[15] Bahá'u'lláh is believed to have fulfilled the
messianic expectations of these precursor faiths.
Human beings
Main articles: Bahá'í Faith and the unity of humanity
The Bahá'í writings state that human beings have a "rational
soul", and that this provides the species with a unique capacity to recognize God's station and humanity's relationship with its creator. Every human is seen to have a duty to recognize God through his
messengers, and to conform to their teachings.
[10] Through recognition and obedience, service to humanity and regular prayer and spiritual practice, the Bahá'í writings state that the soul becomes closer to God, the spiritual ideal in Bahá'í belief. When a human dies, the soul passes into the next world, where its spiritual development in the physical world becomes a basis for judgment and advancement in the spiritual world.
[17] Heaven and Hell are taught to be spiritual states of nearness or distance from God that describe relationships in this world and the next, and not physical places of reward and punishment achieved after death.
17
The Bahá'í writings emphasize the essential equality of human beings, and the abolition of prejudice. Humanity is seen as essentially one, though highly varied; its diversity of race and culture are seen as worthy of appreciation and tolerance.
2 Doctrines of racism, nationalism, caste and social class are seen as artificial impediments to unity.
2 The Bahá'í teachings state that the unification of mankind is the paramount issue in the religious and political conditions of the present world.
5
Demographics
Main articles: Bahá'í statistics
Bahá'í sources usually estimate the worldwide Bahá'í population to be above 5 million.
[18] Encyclopedias and similar sources estimate from 2 to 8 million Bahá'ís in the world in the early twenty-first century, with most estimates between 5 and 6 million.
[19][20][21][22]
From its origins in the
Persian and
Ottoman Empires, the Bahá'í Faith had acquired a number of
Western converts by
World War I. Fifty years later its population has spread throughout the world as a result of
Bahá'í pioneering efforts.
According to ''
The World Almanac and Book of Facts 2004'':
The Bahá'í religion was listed in ''The Britannica Book of the Year'' (1992–present) as the second most widespread of the world's independent religions in terms of the number of countries represented. Britannica claims that it is established in 247 countries and territories; represents over 2,100 ethnic, racial, and tribal groups; has scriptures translated into over 800 languages; and has seven million adherents worldwide [2005].
19 Additionally, Bahá'ís
have self organized in most of the nations of the earth.
Teachings
Main articles: Bahá'í teachings
Summary
Shoghi Effendi, the appointed head of the religion from 1921 to 1957, wrote the following summary of what he considered to be the distinguishing principles of
Bahá'u'lláh's teachings, which, he said, together with the laws and ordinances of the ''
Kitáb-i-Aqdas'' constitute the bed-rock of the Bahá'í Faith:
Social principles
The following 12 principles are frequently listed as a quick summary of the Bahá'í teachings. They are derived from transcripts of speeches given by
`Abdu'l-Bahá during his tour of Europe and North America in 1912.
[23] The list is not authoritative and a variety of such lists circulate.
1323[24]
:
★
Unity of God
:
★
Unity of religion
:
★
Unity of mankind
:
★
Gender Equality
:
★
Elimination of all forms of prejudice
:
★
World peace
:
★
Harmony of religion and science
:
★ Independent investigation of truth
:
★
Universal compulsory education
:
★
Universal auxiliary language
:
★ Obedience to government and non-involvement in partisan politics
:
★ Elimination of extremes of wealth and poverty
With specific regard to the pursuit of
world peace,
Baha'u'llah prescribed a world-embracing
Collective Security arrangement as necessary for the establishment of a lasting
peace.
Mystical teachings
Although it concentrates on social and ethical issues, some of the Bahá'í Faith's foundational texts have been described as mystical.
5 Shoghi Effendi has called the ''
Seven Valleys'' Bahá'u'lláh's "greatest mystical composition." It was written to a follower of
Sufism, a mystic and esoterical tradition of Islam.
[25] It was first translated into English in 1906, becoming one of the earliest available books of Bahá'u'lláh to the
West. The ''
Hidden Words'' is another book written by Bahá'u'lláh during the same period, containing 153 short passages in which Bahá'u'lláh claims to have taken the basic essence of certain spiritual truths and written them in brief form.
3
The Covenant
Main articles: Covenant of Bahá'u'lláh
Bahá'ís have high regard for what is termed the "Greater Covenant", which they see as universal in nature, and from "time immemorial" has been carried through by the
Manifestations of God of all ages.
[26] They also regard highly the "Lesser Covenant", which is viewed as an agreement between a Messenger of God and his followers, unique to each revelation, and includes social practices and the continuation of authority in the religion.
[27] At this time Bahá'ís view Bahá'u'lláh's revelation as a binding lesser covenant for his followers; in the Bahá'í writings being firm in the covenant is considered as one of the main religious virtues a person can work toward.
27
With unity as an essential teaching of the religion, Bahá'ís follow an
administration that they believe is divinely ordained, and therefore see attempts to create schisms and divisions as insignificant, doomed efforts which are contrary to the teachings of Bahá'u'lláh. Throughout Bahá'í history schisms have occurred over the succession of authority.
27 The followers of the various
Bahá'í divisions, who in total, number in the low thousands, are regarded as
Covenant-breakers and shunned,
27 essentially
excommunicated.
History
Main articles: Bahá'í history
Bahá'í history is often traced through a sequence of leaders, beginning with the
Báb's
May 23 1844 declaration in Shiraz, and ultimately resting on an administrative order established by the central figures of the religion. The tradition was mostly isolated to the
Persian and
Ottoman empires until after the death of Bahá'u'lláh in 1892, at which time he had followers in thirteen countries of Asia and Africa.
[28] Under the leadership of his son, `Abdu'l-Bahá, the religion gained a footing in Europe and America, and was consolidated in Iran, where it still suffered intense
persecution.
[29] After the death of `Abdu'l-Bahá in 1921, the leadership of the Bahá'í community entered a new phase, evolving from that of a single individual to an administrative order with a system of both elected bodies and appointed individuals.
The Báb
Main articles: Báb
In 1844 Siyyid `Alí-Muhammad of
Shiraz, Iran proclaimed that he was "the Báb" ( "the Gate"), after a
Shi`a religious concept.
29 His followers were therefore known as
Bábís. As the Báb's teachings spread, which the Islamic clergy saw as a threat, Bábís came under increased persecution, at times being forced to choose between renouncing their beliefs or being killed.
5 Several military confrontations took place between government and Bábí forces. The Báb himself was imprisoned and eventually executed in 1850.
[30]
Bahá'ís see the Báb as the forerunner of the Bahá'í Faith, because the Báb's writings introduced the concept of "
He whom God shall make manifest", a Messianic figure whose coming, according to Bahá'ís, was announced in the scriptures of all of the world's great religions, and whom Bahá'u'lláh, the founder of the Bahá'í Faith, claimed to be in 1863.
5 The Báb's tomb is located in
Haifa, Israel, and is an important place of
pilgrimage for Bahá'ís. The remains of the Báb were brought secretly from
Iran to the Holy Land and were eventually interred in the Shrine built for them in a spot specifically designated by Bahá'u'lláh.
[31]
Bahá'u'lláh
Main articles: Bahá'u'lláh
Mírzá Husayn `Alí of Núr was one of the early followers of the Báb, who later took the title of Bahá'u'lláh. He was arrested and imprisoned for this involvement in 1852. He claimed that while incarcerated in the dungeon of the
Síyáh-Chál in
Tehran, he received the first intimations that he was the one anticipated by the Báb.
2 He announced this in 1863.
Shortly thereafter he was expelled from
Persia to
Baghdad,
2 in the
Ottoman Empire; then to Constantinople (now
Istanbul); and then to Adrianople (now
Edirne). During this time tensions grew between Bahá'u'lláh and
Subh-i-Azal, the appointed leader of the Bábís, culminating in Bahá'u'lláh's 1866 declaration.
[32] While in Adrianople, he wrote letters to several rulers of the world, including Sultan
Abdülâziz, declaring his mission as a Messenger of God. As a result Bahá'u'lláh was banished a final time, to the Ottoman penal colony of `Akká. (Now
ʻAkko, in present-day
Israel.)
32
Towards the end of his life, the strict and harsh confinement was gradually relaxed, and he was allowed to live in a home near `Akká, while still officially a prisoner of that city.
32 He died there in 1892. Bahá'ís regard his resting place at
Bahjí as the
Qiblih to which they turn in prayer each day. During his lifetime, Bahá'u'lláh left a large volume of
writings. The ''
Kitáb-i-Aqdas (The Most Holy Book)'', and the ''
Kitáb-i-Íqán (The Book of Certitude)'' are recognized as major theological works, and the ''
Hidden Words'' and the ''
Seven Valleys'' as mystical treatises.
`Abdu'l-Bahá
Main articles: `Abdu'l-Bahá
`Abbás Effendi was Bahá'u'lláh's eldest son, known by the title of `Abdu'l-Bahá (Servant of Bahá). His father left a
Will that appointed `Abdu'l-Bahá as the leader of the Bahá'í community, and designated him as the "Centre of the Covenant", "Head of the Faith", and the sole authoritative interpreter of Bahá'u'lláh's writings.
[33]31
`Abdu'l-Bahá had shared his father's long exile and imprisonment, which continued until `Abdu'l-Bahá's own release as a result of the
Young Turk Revolution in 1908. Following his release he led a life of travelling, speaking, teaching, and maintaining correspondence with communities of believers and individuals, expounding the principles of the Bahá'í Faith.
2
Bahá'í administration
Main articles: Bahá'í administration
Bahá'u'lláh's ''
Kitáb-i-Aqdas'' and ''The
Will and Testament of `Abdu'l-Bahá'' are foundational documents of the Bahá'í administrative order. Bahá'u'lláh established the elected
Universal House of Justice, and `Abdu'l-Bahá established the appointed hereditary Guardianship and clarified the relationship between the two institutions.
In his Will, `Abdu'l-Bahá appointed his eldest grandson,
Shoghi Effendi, as the first Guardian of the Bahá'í Faith.
3
Shoghi Effendi throughout his lifetime translated
Bahá'í literature; developed global plans for the expansion of the Bahá'í community; developed the
Bahá'í World Centre; carried on a voluminous correspondence with communities and individuals around the world; and built the administrative structure of the religion, preparing the community for the election of the Universal House of Justice.
2 He died in 1957 under conditions that did not allow for a successor to be appointed.
[34]
At local, regional, and national levels, Bahá'ís elect members to nine-person
Spiritual Assemblies, which run the affairs of the religion.
5 There are also
appointed individuals working at various levels, including locally and internationally, which perform the function of propagating the teachings and protecting the community.
5 The latter do not serve as
clergy, which the Bahá'í Faith does not have.
5
The Universal House of Justice, first elected in 1963, remains the supreme governing body of the Bahá'í Faith, and its 9 members are elected every five years by the members of all National Spiritual Assemblies.
[35] Any male Bahá'í, 21 years or older, is eligible to be elected to the Universal House of Justice; all other positions are open to male and female Bahá'ís.
Involvement in society
Work
Monasticism is forbidden, and Bahá'ís attempt to ground their spirituality in ordinary daily life. Performing useful work, for example, is not only required but considered a form of worship.
5 Bahá'u'lláh prohibited a
mendicant and
ascetic lifestyle, encouraging Bahá'ís to "Be anxiously concerned" with the needs of society.
[36] The importance of self-exertion and service to humanity in one's spiritual life is emphasised further in Bahá'u'lláh's writings, where he states that work done in the spirit of service to humanity enjoys a rank equal to that of prayer and worship in the sight of God.
5
United Nations
Bahá'u'lláh wrote of the need for
world government in this age of humanity's collective life. Because of this emphasis many Bahá'ís have chosen to support efforts of improving
international relations through organizations such as the
League of Nations and the
United Nations. The
Bahá'í International Community is an agency under the direction of the Universal House of Justice in Haifa, and has consultative status with the following organizations:
[37]
★
United Nations Economic and Social Council (ECOSOC)
★
United Nations Children's Fund (UNICEF)
★
World Health Organization (WHO)
★
United Nations Development Fund for Women (UNIFEM)
★
United Nations Environment Programme (UNEP)
The Bahá'í International Community has offices at the United Nations in
New York and
Geneva and representations to United Nations regional commissions and other offices in
Addis Ababa,
Bangkok,
Nairobi,
Rome,
Santiago, and
Vienna.
37 In recent years an Office of the Environment and an Office for the Advancement of Women were established as part of its United Nations Office. The Bahá'í Faith has also undertaken joint development programs with various other United Nations agencies. In the 2000
Millennium Forum of the United Nations a Bahá'í was invited as the only non-governmental speaker during the summit.
[38] See
this article for further information on the relationship between the Bahá'í International Community and the United Nations.
International plans
In 1939
Shoghi Effendi launched a seven year plan, followed by another in 1946.
[39] In 1953 he launched the
Ten Year World Crusade, with extremely ambitious goals for the expansion of Bahá'í communities and institutions, the translation of
Bahá'í literature into several new languages, and the sending of
Bahá'í pioneers into previously unreached nations.
[40] He announced in letters during the Ten Year Crusade that it would be followed by other plans under the direction of the Universal House of Justice, which was elected in 1963 at the culmination of the Crusade. The House of Justice then launched a nine year plan in 1964, and a series of subsequent multi-year plans of varying length and goals followed, guiding the direction of the international Bahá'í community.
[41]
Current international plan
Since the late 1990s, the House of Justice has been directing communities to prepare for large-scale expansion, organizing localities into "clusters", creating new institutions such as
Regional Councils and strengthening the various "training institutes".
[42] The recently completed five-year plan (2001–2006) focused on developing institutions and creating the means to "sustain large-scale expansion and consolidation" (Riḍván 158). Since 2001, the Bahá'ís around the world have been specifically encouraged to focus on children's classes, devotional gatherings, and a systematic study of the religion, known as
study circles.
42 A new focus was added in December 2005 with the addition of "
junior youth" classes to the core activities, focusing on education for those between 11 and 14.
[43]
The second five-year plan (2006–2011) was launched by the
Universal House of Justice in April of 2006; it calls upon the Bahá'ís of the world to establish advanced patterns of growth and community development in over 1,500 "clusters" around the world.
43 It also alludes to a possible tier-election process for
Local Spiritual Assemblies in localities with many Bahá'ís. The years from 2001 until 2021 represent four successive five-year plans, culminating in the centennial anniversary of the passing of
`Abdu'l-Bahá.
43
Study circles
Main articles: Bahá'í study circle
Along with a focus on consolidation has come a systematic approach to education and community development.
[44] The "study circles" are intended to be sustainable and self-perpetuating on a large scale. Participants complete a sequence of workbooks in small groups, facilitated by a tutor, and upon completion of the sequence a participant can then go on to facilitate study circles for others.
[45]
The most popular study program is the
Ruhi Institute, a study course originally designed for use in
Colombia, but which has received wide use.
[46] The first book studies three themes: the
Bahá'í writings,
prayer, and
life and death.
[47] Subsequent themes include the education of children, the lives of the Báb and Bahá'u'lláh, service, and others.
45
Social practices
Laws
Main articles: Bahá'í laws
The laws of the Bahá'í Faith primarily come from the ''
Kitáb-i-Aqdas'', written by Bahá'u'lláh. The following are a few examples of basic laws and religious observances,
★ Bahá'ís over the age of 15 recite an
obligatory prayer each day. There are three such prayers among which one can be chosen each day.
★ Backbiting and gossip are prohibited and denounced.
★ Adult Bahá'ís in good health observe a
nineteen-day sunrise-to-sunset fast each year from
March 2 through
March 20.
★ Bahá'ís are forbidden to drink
alcohol or to take drugs, unless prescribed by doctors.
★ Sexual relationships are permitted only between a husband and wife, and thus
homosexual acts are not permitted. See
Homosexuality and Bahá'í Faith.
★
Gambling is forbidden.
While some of the laws from the Kitáb-i-Aqdas are applicable at the present time and may be enforced to a degree by the administrative institutions,
[48] Bahá'u'lláh has provided for the progressive application of other laws that are dependent upon the existence of a predominantly Bahá'í society.
[ The Kitáb-i-Aqdas, Universal House of Justice, , , Bahá'í Publishing Trust, 1992, ISBN 0853989990 ] The laws, when not in direct conflict with the civil laws of the country of residence, are binding on every Bahá'í,
and the observance of personal laws, such as prayer or fasting, is the sole responsibility of the individual.
[49]
Places of worship
Bahá'í House of Worship, Langenhain,
Germany
Most Bahá'í meetings occur in individuals' homes, local Bahá'í centers, or rented facilities. Worldwide, there are currently seven Bahá'í Houses of Worship, basically one per continent, with an eighth under construction in Chile.
[50] Bahá'í writings refer to an institution called a "Mashriqu'l-Adhkár" (Dawning-place of the Mention of God), which is to form the center of a complex of institutions including a hospital, university, and so on.
3 Only the first ever Mashriqu'l-Adhkár in
`Ishqábád, Turkmenistan, was built to such a degree.
Marriage
Main articles: Bahá'í marriage
Bahá'í
marriage is the union of a man and a woman. Its purpose is mainly to foster spiritual harmony, fellowship and unity between the two partners and the rearing of children.
[51] The Bahá'í teachings on marriage call it a ''fortress for well-being and salvation'' and place marriage and the family as the foundation of the structure of
human society. Bahá'u'lláh highly praised marriage, declaring it an eternal command of God, also discouraging divorce, and requiring
chastity outside of marriage; Bahá'u'lláh taught that a husband and wife should strive to improve the spiritual life of each other.
51
Bahá'ís intending to marry "should study each other's character and spend time getting to know each other before they decide to marry, and when they do marry it should be with the intention of establishing an eternal bond."
[52] Although parents should not choose partners for their children, once two individuals decide to marry, they must receive the consent of all living parents, even if one partner is not a Bahá'í.
3 Interracial marriage is highly praised in the
Bahá'í teachings. The Bahá'í marriage ceremony is simple; the only compulsory part of the wedding is the reading of the wedding vows prescribed by
Bahá'u'lláh which both the groom and the bride read, in the presence of two witnesses.
3 The vows are "We will all, verily, abide by the Will of God."
[53]
While in authoritative teachings
homosexuality is described as a condition which an individual should control and overcome,
[54] Bahá'ís are left to apply the teachings at their own discretion, and are discouraged from singling out homosexuality over other
transgressions, such as the consumption of
alcohol, or heterosexual promiscuity.
[55] Membership in the Bahá'í community is therefore open to lesbian and gay adherents,
[56] who are to be "advised and sympathized with".
56[57]
Symbols
A stylized nine pointed star, with the calligraphy of the
Greatest Name in the centre.
The official symbol of the Bahá'í Faith is the five-pointed star, but a nine-pointed star is more frequently used.
[58] The ringstone symbol and calligraphy of the Greatest Name are also often encountered. The former consists of two stars interspersed with a stylized Bahá’ ( "splendor" or "glory") whose shape is meant to recall the three onenesses.
[59] The Greatest Name is Yá Bahá'u'l-'Abhá ( "O Glory of the Most Glorious!")
Calendar
Main articles: Bahá'í calendar
The Bahá'í calendar is based upon the calendar established by the Báb. The year consists of 19 months of 19 days, with four or five
intercalary days, to make a full solar year.
2 The Bahá'í New Year corresponds to the traditional Persian New Year, called
Naw Rúz, and occurs on the
vernal equinox,
March 21, at the end of the month of fasting. Bahá'í communities gather at the beginning of each month at a meeting called a
Feast for worship, consultation and socializing.
5
Each of the 19 months is given a name which is an attribute of God; some examples include Bahá’ (Splendour), ‘Ilm (Knowledge), and Jamál (Beauty).
3 The Bahá'í week is familiar in that it consists of seven days, with each day of the week also named after an attribute of God; some examples include Istiqlál (Independence), Kamál (Perfection) and ‘Idál (Justice). Bahá'ís observe 11
Holy Days throughout the year, with work suspended on 9 of these. These days commemorate important anniversaries in the history of the religion.
Persecution
Main articles: Persecution of Bahá'ís
Bahá'ís continue to be persecuted in Islamic countries, especially
Iran, where over 200 believers were executed between 1978 and 1998.
[60] The marginalization of the Iranian Bahá'ís by current governments is rooted in historical effects by
Shi`a clergy to persecute the religious minority.
29 When the Báb started attracting a large following the clergy hoped to stop the movement from spreading by stating that its followers were enemies of God, and these led to mob attacks and public executions.
29 Starting in the twentieth century, in addition to repression that impacted individual Bahá'ís, centrally-directed campaigns that targeted the entire Bahá'í community and institutions were initiated.
[61] In one case in
Yazd in 1903 more than 100 Bahá'ís were killed.
[62] Later on Bahá'í schools, such as the Tarbiyat boys' and girl's schools in Tehran, were closed in the 1930s and '40s, Bahá'í marriages were not recognized and
Bahá'í literature was censored.
61[63]
During the reign of
Mohammad Reza Pahlavi, due to the growing nationalism and the economic difficulties in the country, the Shah gave up control over certain religious affairs to the clergy of the country resulted in a campaign of persecution against the Bahá'ís.
[64] They approved and coordinated the anti-Bahá'í campaign to incite public passion against the Bahá'ís started in 1955 and included the spreading of anti-Bahá'í propaganda in national radio stations and official newspapers.
61 In the late 1970s the Shah's regime, due to criticism that he was pro-Western, consistently lost legitimacy. As the anti-Shah movement gained ground and support, revolutionary propaganda was spread that some of the Shah's advisors were Bahá'ís.
[65] Bahá'ís were portrayed as economic threats, supporters of Israel and the West and popular hatred for the Bahá'ís increased.
61[66]
Since the
Islamic Revolution of 1979, Iranian Bahá'ís have regularly had their homes ransacked or been banned from attending university or holding government jobs, and several hundred have received prison sentences for their religious beliefs, most recently for participating in
study circles.
60 Bahá'í cemeteries have been desecrated and property seized and occasionally demolished, including the House of Mírzá Buzurg, Bahá'u'lláh's father.
29 The House of the Báb in
Shiraz has been destroyed twice, and is one of three sites to which Bahá'ís perform
pilgrimage.
29[67][68]
Even more recently the situation of Bahá'ís has worsened; the
United Nations Commission on Human Rights revealed an October 2005 confidential letter from Command Headquarters of the Armed Forces of Iran to identify Bahá'ís and to monitor their activities
[69] and in November 2005 the state-run and influential
Kayhan[70] newspaper, whose managing editor is appointed by Iran's supreme leader,
Ayatollah Khamenei,
[71] ran nearly three dozen articles defaming the Bahá'í Faith.
[72] Due to these actions, the
Special Rapporteur of the
United Nations Commission on Human Rights stated on
March 20,
2006, that she "also expresses concern that the information gained as a result of such monitoring will be used as a basis for the increased persecution of, and discrimination against, members of the Bahá'í faith, in violation of international standards. ... The Special Rapporteur is concerned that this latest development indicates that the situation with regard to religious minorities in Iran is, in fact, deteriorating."
69
The Bahá'í in
Egypt also face persecution; on
December 16,
2006, the Supreme Administrative Council of Egypt ruled the government may not recognize the Bahá'í Faith in official identification numbers.
[73] Consequently, Egyptian Bahá'ís are unable to obtain government documents, including ID cards, birth, death, marriage or divorce certificates, or passports, all of which require a person's religion to be listed. They also cannot be employed, educated, treated in hospitals or vote, among other things.
73 The Egyptian Initiative for Private Rights stated that the press release issued by the Chief Judge of the Supreme Court did not respond to any of the evidence or arguments presented by the EIPR in the case, and that the release only discussed the tenets and beliefs of the Bahá'í Faith, which should have not have affected the court's decision.
73
Reactions
Bernard Lewis states that the Muslim laity and Islamic authorities have always had great difficulty in accommodating post-Islamic monotheistic religions such as the Bahá'í Faith, since the followers of such religions cannot be dismissed either as benighted heathens, like the polytheists of Asia and the animists of Africa, nor as outdated precursors, like the Jews and Christians. Moreover, their very existence presents a challenge to the Islamic doctrine of the perfection and finality of Muhammad's revelation.
[74]
See also
★
Bahá'í apologetics—for critical viewpoints.
★
Bahá'í individuals
★
Bahá'í orthography
★
Bahá'í Faith in fiction
Notes
1. See Bahá'í statistics for a breakdown of different estimates.
2. 'Bahā'īs', 'Encyclopedia of Religion' ISBN 0028657330
3. Bahá'u'lláh and the New Era, Esslemont, J.E., , , Bahá'í Publishing Trust, 1980, ISBN 0877431604
4. Bahá'ís prefer the orthographies "Bahá'í", "Bahá'ís", "the Báb", "Bahá'u'lláh", and "`Abdu'l-Bahá", using a particular transcription of the Arabic and Persian in publications. "Bahai", "Bahais", "Baha'i", "the Bab", "Bahaullah" and "Baha'u'llah" are often used when diacriticals are unavailable.
5. 'The Bahá'í Faith', 'Britannica Book of the Year' ISBN 0852294867
6. God Passes By, , Shoghi, Effendi, Bahá'í Publishing Trust, 1944, ISBN 0877430209
7. , , Juan, Cole, Bahá'í Studies, 1982
8. Jesus Christ in the Baha'i Writings, , Robert, Stockman, Baha'i Studies Review,
9. Some Answered Questions, `Abdu'l-Bahá, , , Bahá'í Publishing Trust, 1990, ISBN 0-87743-162-0
10. The Baha'i: The Religious Construction of a Global Identity, , Michael D., McMullen, Rutgers University Press, 2000, ISBN 0813528364
11. Selections From the Writings of `Abdu'l-Bahá, `Abdu'l-Bahá, , , Bahá'í Publishing Trust, 1978, ISBN 0853980810
12. A Resource Guide for the Scholarly Study of the Bahá'í Faith, , Robert, Stockman, , 1997,
13.
14. The Revelation of Bahá'u'lláh, Volume 3: `Akka, The Early Years 1868–77, , A., Taherzadeh, George Ronald, 1984, ISBN 0853981442
15. Baha'i Apocalypticism: The Concept of Progressive Revelation, , Zaid, Lundberg, Department of History of Religion at the Faculty of Theology, Lund University, ,
16. The Baha'i: The Religious Construction of a Global Identity, , Michael D., McMullen, Rutgers University Press, 2000, ISBN 0813528364
17. Life After Death: A study of the afterlife in world religions, , Farnaz, Masumian, Oneworld Publications, 1995, ISBN 1-85168-074-8
18. Worldwide Community Bahá'í International Community
19. Worldwide Adherents of All Religions by Six Continental Areas, Mid-2002 Encyclopædia Britannica
20. Major Religions of the World Ranked by Number of Adherents adherents.com
21. The World Book Encyclopedia: 2003 ed edition, , , , World Book Inc, 2002, ISBN 0716601036
22. Teach Yourself World Faiths, New Edition, Paul Oliver, , , McGraw-Hill, 2002, ISBN 0071384480
23. Principles of the Bahá'í Faith
24.
25. The Revelation of Bahá'u'lláh, Volume 1: Baghdad 1853–63, Taherzadeh, Adib, , , George Ronald, 1976, ISBN 0853982708
26. The Covenant of Bahá'u'lláh, , Adib, Taherzadeh, George Ronald, 1972, ISBN 0853983445
27. Covenant, The, and Covenant-breaker
28. The Revelation of Bahá'u'lláh, Volume 4: Mazra'ih & Bahji 1877–92, Taherzadeh, Adib, , , George Ronald, 1987, ISBN 0853982708
29. The Specter of Ideological Genocide: The Bahá'ís of Iran, , Friedrich W., Affolter, War Crimes, Genocide, & Crimes against Humanity, 2005
30. Dying for God: Martyrdom in the Shii and Babi Religions, , Jonah, Winter, Master of Arts Thesis, University of Toronto,
31. `Abdu'l-Bahá: The Centre of the Covenant of Bahá'u'lláh, , Hasan, Balyuzi, George Ronald, 2001, ISBN 0853980438
32.
33. Tablets of Bahá'u'lláh Revealed After the Kitáb-i-Aqdas, Bahá'u'lláh, , , Bahá'í Publishing Trust, 1994, ISBN 0877431744
34. The Child of the Covenant, , A., Taherzadeh, George Ronald, 2000, ISBN 0853984395
35. A SourceBook for Earth's Community of Religions, , Robert, Stockman, CoNexus Press, 1995,
36. Proclamation of Bahá'u'lláh, Bahá'u'lláh, , , Bahá'í Publishing Trust, 1991, ISBN 0877430640
37. History of Active Cooperation with the United Nations Bahá'í International Community
38. Bahá'í United Nations Representative Addresses World Leaders at the Millennium Summit Bahá'í World News Service
39. Studying the Writings of Shoghi Effendi, , Helen, Danesh, George Ronald, 1991, ISBN 0853983364
40. Baha'i History in the Formative Age, , Graham, Hassal, Journal of Bahá'í Studies, 1996
41. The Baha'i Faith 1957–1988: A Survey of Contemporary Developments, , Moojan, Momen, Religion, 1989
42. 17 January 2003 letter Universal House of Justice
43. Five Year Plan 2006–2011, Universal House Of Justice, , , Palabra Publications, 2006,
44. Systematic Social Development Investigated
45. Learning About Growth: The Story of the Ruhi Institute and Large-scale Expansion of the Bahá'í Faith in Colombia, Ruhi Institute, , , Palabra Publications, 1991,
46. The Ruhi Institute: Statement of Purpose and Methods
47. Reflections on the Life of the Spirit: Ruhi Book 1, Ruhi Institute, , , Palabra Publications, , ISBN 89010-01-X
48. Letter to a National Spiritual Assembly Universal House of Justice
49. Prayer and Worship
50. Baha'i Houses of Worship adherents.com
51. Baha'i Marriage Local Spiritual Assembly of the Baha'is of Warwick
52. Bahá'í marriage and family life: selections from the writings of the Bahá'í Faith, , , , Bahá’í Publishing Trust, , ISBN 0877432589
53. The Kitáb-i-Aqdas: The Most Holy Book, Bahá'u'lláh, , , Bahá'í Publishing Trust, 1992, ISBN 0853989990
54. Lights of Guidance: A Bahá'í Reference File, Compilations, , , Bahá'í Publishing Trust, New Delhi, India, 1983, ISBN 8185091463
55. Lights of Guidance: A Bahá'í Reference File, Compilations, , , Bahá'í Publishing Trust, New Delhi, India, 1983, ISBN 8185091463
56. Homosexuality, Compilation, , , , ,
57. Lights of Guidance: A Bahá'í Reference File, Compilations, , , Bahá'í Publishing Trust, New Delhi, India, 1983, ISBN 8185091463
58. Lights of Guidance: A Bahá'í Reference File, , Shoghi, Effendi, Bahá'í Publishing Trust, New Delhi, India, 1983, ISBN 8185091463
59. Explanation of the Symbol of the Greatest Name, Faizi, Abu'l-Qasim, , , Bahá'í Publishing Trust, PO Box No. 19, New Delhi, India, 1968,
60. Discrimination against religious minorities in Iran International Federation for Human Rights
61. A Faith Denied: The Persecution of the Baha'is of Iran Iran Human Rights Documentation Center
62. Iran's secret pogrom : The conspiracy to wipe out the Bahaʼis, , Geoffrey, Nash, Neville Spearman Limited, 1982, ISBN 0854350055
63. Religious Minorities in Iran, , Eliz, Sanasarian, Cambridge University Press, 2000, ISBN 0521770734
64. Religion and Politics in Contemporary Iran: clergy-state relations in the Pahlavi period, , Shahrough, Akhavi, SUNY Press, 1980, ISBN 0873954084
65. Iran Between Two Revolutions, , Ervand, Abrahamian, Princeton Book Company Publishers, 1982, ISBN 0691101345
66. Lifting the Veil, , John, Simpson, Hodder & Stoughton General Division, , ISBN 0340628146
67. Iran, Islamic Republic of Netherlands Institute of Human Rights
68. Bahá'í International Community dismayed at lack of Human Rights Resolution on Iran Bahá'í International Community
69. Special Rapporteur on Freedom of religion or belief concerned about treatment of followers of Bahá'í Faith in Iran Asma Jahangir
70. Iran Means What It Says Michael Rubin
71. The press in Iran BBC News
72. Summary and Analysis of Recent Media Attacks Bahá'í International Community
73. Government Must Find Solution for Baha'i Egyptians Egyptian Initiative for Personal Rights
74. Lewis (1984) p.21
References
★
A Traveller's Narrative: Written to illustrate the episode of the Bab, `Abdu'l-Bahá, , , Cambridge University Press, 1891,
★
The Will And Testament of ‘Abdu’l-Bahá, `Abdu'l-Bahá, , , Bahá'í Publications Australia, 1992, ISBN 0909991472
★
Britannica Book of the Year, Britannica (Eds.), , , Encyclopaedia Britannica, Inc. Chicago,, 1992,
★
The Bahá'í Faith: The Emerging Global Religion, Hatcher, W.S., , , Bahá'í Publishing Trust, 1998, ISBN 0877432643
★
Bahá'í References to Judaism, Christianity and Islam, , James, Heggie, George Ronald, 1986, ISBN 0853982422 .
★
The Jews of Islam, , Bernard, Lewis, Princeton University Press, 1984, ISBN 0691008078 .
★
Buddhism and the Bahá'í Faith, , Moojan, Momen, George Ronald, 1994, ISBN 0853983844 .
★
Islam and the Bahá'í Faith, An Introduction to the Bahá'í Faith for Muslims, , Moojan, Momen, George Ronald, 2000, ISBN 0-853984468 .
★
Hinduism and the Bahá'í Faith, , Moojan, Momen, George Ronald, 1990, ISBN 0853982996 .
★
Christ and Bahá’u’lláh, , George, Townshend, George Ronald, 1986, ISBN 0853980055 .
★
I Shall Come Again, , Hudishar, Motlagh, Global Perspective, 1992, ISBN 0-937661-01-5
★
Making the Crooked Straight: A Contribution to Bahá'í Apologetics, , Udo, Schaefer, George Ronald, 2000, ISBN 0-85398-443-3
★
Christ and Bahá’u’lláh, , George, Townshend, George Ronald, 1966, ISBN 0853980055
★
Century of Light, Universal House of Justice, , , Bahá'í Publishing Trust, 2001, ISBN 0877432945
External links
★
The Bahá'ís, the official presence of the Bahá'í International Community on the Web
★
BBC Religion and Ethics special: Bahá'í, BBC on the Bahá'í Faith
★
The Baha’i Faith Index, a search engine and directory of Baha’i web sites
★
Baha'i Library, a site containing collection of Baha'i writings and is also home to an active forum.
★
Planet Bahá'í A site home to a large number of articles containing information about the Bahá'í Faith. Also home to an active message board.
العربية
中国
Français
Deutsch
Ελληνική
हिन्दी
Italiano
日本語
Português
Русский
Español
