Bah�'� Faith

From Academic Kids

Template:Bah�'�

This article refers to the generally-recognized, global Bah�'� community whose supreme body is the Universal House of Justice in Haifa, Israel. See Bah�'� (disambiguation) for other Bah�'� groups.

The Bah�'� Faith is an emerging global religion founded by Bah�'u'll�h, a nineteenth-century Iranian exile. "Bah�'�" is either an adjective referring to this religion, or the term for a follower of Bah�'u'll�h.

Bah�'� theology speaks of three interlocking unities: the oneness of God (monotheism); the oneness of his prophets or messengers (religious perennialism); and the oneness of humanity (equality, globalism). These three principles have a profound impact on the theological and social teachings of this religion.

Religion is seen as a progressively unfolding process of education, by God, through his messengers, to a constantly evolving human family. Bah�'u'll�h is seen as the most recent, pivotal, but not final of God's messengers. His major purpose was to lay the spiritual foundations for a new global civilization of peace and harmony, which Bah�'�s expect to gradually arise.

Contents

1 Relation to other religions 2 Demographics 3 History 3.1 The B�b 3.2 Bah�'u'll�h 3.3 `Abdu'l-Bah� 3.4 The Formative Age of the Bah�'� Faith 3.5 The Passing of Shoghi Effendi 4 Teachings and laws 4.1 Social principles 4.2 Rituals 4.3 Other laws and ordinances 4.4 Calendar 4.5 Symbols 4.6 Mashriqu'l-Adhk�r 4.7 Involvement in the life of society 5 Spiritual and mystical teachings 6 Criticisms of Bah�'� principles 6.1 The oneness of humanity 6.2 The equality of men and women 6.3 The elimination of all forms of prejudice 6.4 A universal auxilliary language 6.5 Unity of all religions 6.6 The elimination of extremes of poverty or wealth 6.7 The independent investigation of truth 6.8 Universal compulsory education 6.9 Harmony between science and religion 6.10 The Bah�'� legal system 7 See also 8 References 9 External links 9.1 Official websites 9.2 Unofficial websites

Relation to other religions

Bah�'�s believe in a process of progressive revelation recognising most of the major religions' founders including Zoroaster (Zarathustra), Krishna, Abraham, Moses, Buddha, Jesus, and Muhammad. Like Muslims, Bah�'�s interpret religious history in terms of a series of prophetic dispensations. Each prophet or messenger brings a somewhat broader and more advanced revelation. Unlike Muslims, Bah�'�s hold that prophets have appeared after Muhammad (namely the B�b and Bah�'u'll�h), and indeed will continue to appear into the indefinite future. Muslims would also balk at recognizing such figures as Buddha or Krishna as prophets, as the Bah�'�s do.

Use of the English word "prophet" obscures the fact that Bah�'�s view not only the prophetic messages as divine, but also the messengers themselves, who are said to possess both human and divine stations. This differs from the teachings of Judaism and Sunni Islam, but resembles the Shi'i(especially ghulat) understanding of the prophets and imams, as well as the Christian view of Christ. To avoid confusion, Baha'is normally refer to the major prophets as divine "Manifestations" (mazhar).

The fact that Bah�'�s recognize the divine character of Hinduism, Buddhism, and Zoroastrianism as well as the major Abrahamic religions has led many mistakenly to assume that it is syncretic or syncretistic in character. This view probably requires an overly broad interpretation of "syncretism," however: at bottom the Bah�'� Faith is not a combination of religions, but a distinct religious tradition which sees Bah�'u'll�h as fulfilling the messianic promises of various predecessor faiths and has its own scriptures, teachings, and laws.

Bah�'�s see theirs as an independent world religion, differing from the other great religious traditions only in its newness. They consider that their religion has emerged from Islam in much the same way that Christianity emerged from Judaism, or Buddhism from Hinduism.

Many Muslims reject this, and consider the Bah�'� Faith heresy on the grounds that it accepts the Prophet Muhammad but recognizes other prophets after him (cf. "Seal of the Prophets"), and considers Islamic law to have been abrogated.

Bah�'�s continue to be persecuted in Islamic countries--especially in Iran, where over 200 believers have been executed between 1978 and 1998. Bah�'�s have been banned from attending university and holding government jobs since the Iranian Revolution of 1979, and many Bah�'�s were imprisoned during the early 1980's. Bah�'� cemeteries have been desecrated and property seized and occasionally demolished including the House of M�rz� Burzurg, Bah�'u'll�h's father. The House of the B�b in Shiraz, one of three sites to which Bah�'�s perform pilgrimage, has been destroyed twice. As of mid-2005, arrests and persecutions of Baha'is by the Iranian government have continued unabated.

Bah�'�s believe that Bah�'u'll�h has guaranteed the continuing unity of their faith by ordaining certain authorities and institutions, which are described at length below. This divine guarantee of the integrity of Bah�'� institutions is known as the "The Covenant of Bah�'u'll�h" which itself comprises an entire volume of Baha'i scripture known by that name (aka the "Kitab-i-Ahd").

Demographics

Baha'i statistics claim at least 6 million members, while legitimate non-Bah�'� sources estimate 6-9 million ([1] (http://www.adherents.com/), [2] (http://www.britannica.com/eb/table?tocId=9394911)).

From its origins in the Persian and Ottoman Empires, the Bah�'� Faith had acquired a number of Western converts by World War I. Fifty years later its population shifted again, this time to the Third World, as a deliberate result of Baha'i pioneering efforts. Most sources agree that Africa, South America, and the South Pacific have overtaken the Middle East and Western countries in terms of Bah�'� representation.

According to "The World Almanac and Book of Facts 2004":

The majority of Bah�'�s live in Asia (3.6 million), Africa (1.8 million), and Latin America (900,000). The largest Bah�'� community in the world is in India, with 2.2 million Bah�'�s, next is Iran, with 350,000, and the USA, with 150,000. Aside from these countries, numbers vary greatly. Currently, no country has a Bah�'� majority. Guyana is the country with the largest percentage of Bah�'�s (7%).

The Britannica Book of the Year (1992–present) provides the following information:

• The Bah�'� Faith is the second most widespread of the world's independent religions in terms of the number of countries where adherents live
• It is established in 247 countries and territories throughout the world
• Its members hail from over 2,100 ethnic, racial, and tribal groups
• It boasts approximately seven million adherents[3] (http://www.britannica.com/eb/table?tocId=9394911) worldwide [2005].
• Bah�'� scriptures have been translated into over 800 languages.

Bah�'�s are generally quite proud of their multi-ethnic character, and believe that their faith is uniquely destined to grow in numbers and influence.

History

The B�b

Please see biographic article for full details

In 1844 Siyyid `Al�-Muhammad of Shiraz proclaimed that he was "the B�b" ("the Gate" in Arabic), after a Shi'i religious concept. His followers were therefore known as B�b�s. The nature and timing of the B�b's claims have received extensive debate. Bah�'�s regard the B�b� movement as a new independent religion which was a predecessor and herald of their own; and the B�b as a Manifestation with a station equal to that of Bah�'u'll�h.

As the B�b's teachings spread, the Islamic government saw it as a threat to state religion, and began a systematic extermination of the B�b�s. In areas where military units were sent to destroy entire B�b� communities, the followers defended themselves, and often won against amazing odds. Bah�'�s emphasize the persecution of the Faith and the torture and execution of large numbers of B�b�s, in cases where a simple recanting of faith would save their lives. The B�b was imprisoned and eventually executed by a firing squad in Tabriz, Persia (present-day Iran) on July 9, 1850. His mission lasted six years.

His tomb, the 'Shrine of the B�b', located on the slope of Mount Carmel in Haifa is an important place of pilgrimage for Bah�'�s. The remains of the B�b were brought secretly from Persia to the Holy Land and were eventually interred in the Shrine built for them in a spot specifically designated by Bah�'u'll�h.

Although the B�b� Faith has its own scriptures and religious teachings, Bah�'�s believe its duration was intended to be very short. The B�b's writings introduced the concept of "He whom God shall make manifest", the one promised in the scriptures of all of the world's great religions. The Bah�'�s believe that the B�b's purpose was fulfilled in Baha'u'llah, when he made his claim to be this messianic figure in 1863.

Perhaps several thousand non-Bah�'� followers of the B�b exist in today's Iran. Bah�'�s often call them Azalis, after Subh-i Azal; but they prefer to be known as Bayanis, after the B�b's holy book, the Bayan (or Commentary). They claim that the B�b's true successor was not Bah�'u'll�h but his older half-brother Subh-i-Azal ("Morning of Eternity"), whom Bah�'�s refer to as "Mirza Yahya".

Bah�'u'll�h

Please see biographical article for full details

M�rz� Husayn-`Al�, known as Bah�'u'll�h, was the son of a Persian nobleman who became one of the early followers of the B�b. He was arrested and imprisoned during a period of severe persecution in 1852. He claimed that while incarcerated in the dungeon of the S�y�h-Ch�l in Tehran, he received the first intimations that he was the One anticipated by the B�b. Ten years later, in 1863, while exiled in Baghdad, he formally announced his mission to his family and a small number of followers.

The Islamic empires of the time, the Persian and Ottoman, collaborated to suppress the religion by moving Bah�'u'll�h farther and farther into exile, from Baghdad to Constantinople (present-day Istanbul), then to Adrianople (present-day Edirne), and finally, in 1868, to imprisonment in the penal colony of Acre (in present-day Israel), on the very edge of the Ottoman Empire. Bah�'u'll�h remained there until his death on May 29, 1892, after forty years of exile and imprisonment. Towards the end of his life, the strict and harsh confinement was gradually relaxed, and he was allowed to live in a home near Acre, while still officially a prisoner of that city. Bah�'�s regard his resting place as the Qiblih to which they turn in prayer each day.

During his lifetime, Bah�'u'll�h wrote an enormous volume of writings with principles, laws, warnings, prophecies, prayers and meditations, commentaries and interpretations, some taking the form of addresses to kings and emperors. The Kit�b-i-Aqdas, also referred to as "The Most Holy Book," is the main repository of Bah�'� teaching, written in 1873, and "The Book of Certitude" (Kit�b-i-�q�n) is a primary Bah�'� theological work. The Baha'i scriptures also include the works of the Bab and `Abdu'l-Baha (see below), and total about 200 volumes.

Bah�'u'll�h had three wives and a total of fourteen children (seven from his first wife �siyih later surnamed Navvab, six from his second wife Fatimih known as Mahd-i-'Ulya and one from his last wife Gowhar) of which a total of seven lived into adulthood. See Bah�'u'll�h's family for full details. Though Bah�'u'll�h was raised in an Islamic society, in which the Qur'an allows up to four wives, Baha'is believe the social laws of the Qur'an were abrogated with the coming of the new revelation. Polygamy is clearly forbidden and not practiced in the Bah�'� Faith.

`Abdu'l-Bah�

Please see biographical article for full details

Bah�'u'll�h was succeeded by his eldest son, `Abdu'l-Bah�. Designated as the "Center of the Covenant" and Head of the Faith, Bah�'u'll�h designated him in His Will and Testament as the sole authoritative interpreter of Baha'u'llah's writings. [4] (http://www.bahai-library.com/writings/bahaullah/tb/13.html)

`Abdu'l-Bah� had shared his father's long exile and imprisonment. This imprisonment continued until `Abdu'l-Bah�'s own release as a result of the "Young Turk" revolution in 1908.

Following his release he led a life of travelling, speaking, and maintaining correspondence with communities of believers and individuals, expounding the principles of the Bahai Faith.

Bah�'u'll�h left clear instructions that Bah�'�s should turn to `Abdu'l-Bah� for leadership after His own death. One of Bah�'u'll�h's other sons, Muhammad 'Ali, claimed that the document stating this was falsified, and that the Bah�'�s should turn to him instead. Muhammad 'Ali's actions caused him and anyone who followed him to be expelled from the Faith as Covenant-Breakers. Eventually the efforts of Muhammad 'Ali, which mostly consisted of hateful attacks on `Abdu'l-Bah�, brought him no success. Bah�'�s believe this period of time exhibited the strength within the Bah�'� Community to resist division.

`Abdu'l-Bah� died in Haifa on November 28, 1921 and is now buried in one of the front rooms in the Shrine of the B�b.

The Formative Age of the Bah�'� Faith

Bah�'�s regard the period from the Bab's declaration in Shiraz, to the passing of `Abdu'l-Bah� (1844-1921), as the Heroic, or the Apostolic Age of the Faith. This was the age when its founders lived, its 20,000 martyrs died, and its foundations were established on every continent. After `Abdu'l-Bah�'s passing, the Faith entered the Formative, or the Iron Age, which would be characterized by its rising administrative institutions, worldwide expansion, and a transition into the future Golden Age, the consummation of the Bah�'� dispensation.

`Abdu'l-Bah�'s Will and Testament [5] (http://bahai-library.com/?file=abdulbaha_will_testament.html) is the charter of the Bah�'� administrative order. In this document `Abdu'l-Bah� established the twin institutions of the Guardianship and the Universal House of Justice, and he appointed his eldest grandson, Shoghi Effendi, as the first Guardian of the Bah�'� Faith. Its provisions were disputed by an apparently defunct group known as Unitarian Baha'is, on the basis that Baha'u'llah's own will specified that leadership should pass first to Abdul-Baha, and then to his younger brother Muhammad 'Ali (whom `Abdu'l-Bah� excommunicated).

Shoghi Effendi, who was a student at Oxford University at the time of his grandfather's passing, served as the Guardian of the Bah�'� Faith until his passing in 1957. For thirty-six years he developed the worldwide Bah�'� community and its administrative structure. Because the Bah�'� community was relatively small and undeveloped when the Guardian assumed the leadership of the Faith, he strengthened and developed it over many years to the point where it was capable of supporting the administrative structure envisioned by `Abdu'l-Bah�. Under Shoghi Effendi's direction, National Spiritual Assemblies were formed, and many thousands of Local Spiritual Assemblies sprang up as the Bah�'� Faith spread around the globe.

As outlined in the Will and Testament of `Abdu'l-Bah�, the roles and functions of the institutions of the Guardianship and the Universal House of Justice were clearly complementary: the Guardianship's function was interpretive, while the function of the Universal House of Justice was legislative. Neither should infringe upon the role of the other. Throughout the period of the Guardianship, Shoghi Effendi exercised his interpretive function. He translated the sacred writings of the Faith; he developed global plans for the expansion of the Bah�'� community; he developed the World Center of the Bah�'� Faith in Haifa, Israel; he carried on a voluminous correspondence with communities and individuals around the world; and he built the administrative structure of the Faith, preparing the community for the election of the Universal House of Justice.

The Passing of Shoghi Effendi

The Will and Testament of `Abdu'l-Bah� allows provisions for a succession of hereditary Guardians, but this was not to be. With the unexpected Passing of Shoghi Effendi in 1957, the question of successorship was left to the decision of the Universal House of Justice, which was not scheduled to be elected until 1963. The Hands of the Cause, appointed by Shoghi Effendi, oversaw the change, and facilitated the election of the Universal House of Justice, of which they excluded themselves from membership. After being elected, the Universal House of Justice ruled that given the unique situation, it was not possible to elect another Guardian.

One of the Hands, Mason Remey, claimed that he should be recognized as the next Guardian, and the information about the passing of leadership from Shoghi Effendi to the Universal House of Justice is disputed by the people who followed him.

Teachings and laws

Shoghi Effendi wrote this summary of Bah�'u'll�h's teachings in God Passes By, p. 281:

"The independent search after truth, unfettered by superstition or tradition; the oneness of the entire human race, the pivotal principle and fundamental doctrine of the Faith; the basic unity of all religions; the condemnation of all forms of prejudice, whether religious, racial, class or national; the harmony which must exist between religion and science; the equality of men and women, the two wings on which the bird of human kind is able to soar; the introduction of compulsory education; the adoption of a universal auxiliary language; the abolition of the extremes of wealth and poverty; the institution of a world tribunal for the adjudication of disputes between nations; the exaltation of work, performed in the spirit of service, to the rank of worship; the glorification of justice as the ruling principle in human society, and of religion as a bulwark for the protection of all peoples and nations; and the establishment of a permanent and universal peace as the supreme goal of all mankind�these stand out as the essential elements [which Bah�'u'll�h proclaimed]."

• There is but one supreme deity. (God) and he is unknowable to man.

Bah�'u'll�h writes on this subject:

"So perfect and comprehensive is His creation that no mind or heart, however keen or pure, can ever grasp the nature of the most insignificant of His creatures; much less fathom the mystery of Him Who is the Day Star of Truth, Who is the invisible and unknowable Essence..." [6] (http://www.bahai-library.com/writings/bahaullah/gwb/026.html)

and further

"All that the sages and mystics have said or written have never exceeded, nor can they ever hope to exceed, the limitations to which man's finite mind hath been strictly subjected. To whatever heights the mind of the most exalted of men may soar, however great the depths which the detached and understanding heart can penetrate, such mind and heart can never transcend that which is the creature of their own thoughts. The meditations of the profoundest thinker, the devotions of the holiest of saints, the highest expressions of praise from either human pen or tongue, are but a reflection of that which hath been created within themselves." [7] (http://www.bahai-library.com/writings/bahaullah/gwb/148.html)

• There is but one humanity; all people are equal in the sight of God.

At the same time the Bah�'� Writings emphasize the value of cultural and individual differences: "It [the Faith] does not ignore, nor does it attempt to suppress, the diversity of ethnic origins, of climate, of history, of language and tradition, of thought and habit, that differentiate the peoples and nations of the world... Its watchword is unity in diversity..." [8] (http://www.bahai-library.com/writings/shoghieffendi/wob/21.html) This point is often illustrated by the image of different flowers contributing to the beauty of a garden.

• All the world's great religions receive their inspiration from the same divine source.

`Abdu'l-Bah� wrote:

The differences among the religions of the world are due to the varying types of minds. [9] (http://www.bahai-library.com/writings/abdulbaha/swab/031.html)

Regarding the relationships and station of the various founders of the worlds great religions, which Bah�'�s refer to as "Manifestations of God" Bah�'u'll�h writes:

God hath ordained the knowledge of these sanctified Beings to be identical with the knowledge of His own Self. Whoso recognizeth them hath recognized God. Whoso hearkeneth to their call, hath hearkened to the Voice of God, and whoso testifieth to the truth of their Revelation, hath testified to the truth of God Himself. Whoso turneth away from them, hath turned away from God, and whoso disbelieveth in them, hath disbelieved in God . . . They are the Manifestations of God amidst men, the evidences of His Truth, and the signs of His glory. [10] (http://www.bahai-library.com/writings/bahaullah/gwb/021.html)

Bah�'�s often refer to this concept as "Progressive Revelation", meaning that God's will is revealed to us progressively, as we mature and are better able to comprehend the purpose of God in creating humanity.

Social principles

The following 12 "principles" are frequently listed as a quick summary of the Bah�'� teachings. They are derived from transcripts of speeches given by `Abdu'l-Bah� during his tour of Europe and North America in 1912. The list is not authoritative and a variety of such lists circulate.

• The Oneness of God
• The Oneness of religion
• The Oneness of mankind
• Equality of women and men
• Elimination of all forms of prejudice
• World peace
• Harmony of religion and science
• Independent investigation of truth
• The need for universal compulsory education
• The need for a universal auxiliary language
• Obedience to government and non-involvement in politics
• A spiritual solution to economic problems (elimination of extremes of wealth and poverty)

Another Bah�'� principle is that of moderation in all things.

Bah�'�s believe that world peace is inevitable, and the next step in the evolution of the world. This bright future is generally seen by Bah�'�s as the fulfillment of prophecies in various older religions (see for example [11] (http://bci.org/prophecy-fulfilled/)). Many Bah�'� beliefs are in harmony with those of the emerging global civilization (such as support for international organisations, universal standards of human rights, and the free movement of people and trade between countries). At the same time, the Bah�'� teachings differ in important ways from many values associated with westernization and its harmful effects (rejecting, for example, cultural uniformity, materialism, economic injustice and "loose" moral standards). Bah�'�s ultimately expect a process, similar to democratic globalization, to continue until "the world is one country," and see their faith as providing the necessary spiritual basis for this new civilization of peace and harmony.

Rituals

There are no rituals in the Bah�'� Faith, and rigidity is seen as a quality that must be avoided. However, there are a few basic religious observances that the Kit�b-i-Aqdas holds as obligatory:

• There is a specified statement which must be recited as a marriage vow.
• There are a few specified funerary practices.

Bah�'�s are enjoined to

• recite an obligatory prayer each day, facing in the direction of the Qiblih (the Point of Adoration). There are three such prayers among which one can choose each day.
• read the sacred writings of the faith each morning and evening

Other laws and ordinances

• Fasting.
  • Bah�'�s in good health between the ages of 15 and 70 observe a nineteen-day sunrise-to-sunset fast each year March 2 to March 20, during the Bah�'� month of `Al�.
• Dietary restrictions.
  • There are no dietary restrictions, except that Bah�'�s are forbidden to drink alcohol or to take drugs (except by a doctor's specific order), as these interfere with an individual's spiritual growth and progress.
  • The (non-medicinal) use of opium is particularly condemned in the Baha'i scriptures. **Tobacco is not forbidden but is discouraged.
• Giving to funds.
  • Funds are never solicited, and contributions from non-Bah�'� sources are not requested or accepted.
  • Bah�'�s are generally expected to make a financial contribution to the faith, the amount of which is confidential and up to individual discretion.
  • Collection plates are never passed at Bah�'� meetings.
  • Distinct from the general Bah�'� funds is the law of Huq�qu�ll�h ("Right of God"), which requires Bah�'�s to pay 19% of their net-worth at least once in their lifetime, after the discharge of any debt.
  • While debt is not forbidden in the Bah�'� Faith, the speedy and responsible repayment of one's debts is exalted.
• Family life and marriage.
  • The family is, in the Bah�'� view, the cornerstone of society, and marriage is encouraged.
  • According to Bah�'� teachings, sexual relationships are only permitted between a man and the woman to whom he is married. This excludes any marriages that are homosexual or polygamous, as well as any sexual relationship outside of marriage.
  • Couples wishing to marry must choose each other freely, and must then obtain the consent of all living natural parents as the Bah�'� teachings state that marriage is more than a union of individuals; it is the union of families.
  • Interreligious marriages are permitted, and interracial marriages are encouraged.
  • Divorce is permitted, although regarded with the utmost seriousness, and is granted after a year of separation, if the couple is unable to reconcile its differences.
  • Parents are required to provide an education to their children. If resources permit for only one child to be educated, the Bah�'� Faith says that a daughter must receive this education as she is the first educator to her future children.

Calendar

The Bah�'� calendar was established by the B�b. The year consists of 19 months of 19 days, and 4 or 5 intercalary days, to make a full solar year. The New Year (called Naw R�z) occurs on the vernal equinox, March 21, at the end of the month of fasting. Bah�'� communities gather at the beginning of each month at a meeting called a Feast for worship, consultation and socializing. While the name may seem to suggest that an elaborate meal is served, that is not necessarily the case. Sometimes refreshments are plentiful, but they can be as simple as bread and water. Bah�'�s observe 11 Holy Days throughout the year, with work suspended on 9 of these. These days commemorate important anniversaries in the history of the Faith.

For more information see: Bah�'� calendar

Symbols

A nine-pointed star is commonly used, though some insist that a five-pointed star is technically more correct.

The ringstone symbol and calligraphy of the Greatest Name are also often encountered. The former consists of two stars (representing the "twin manifestations") interspersed with a stylized Baha (Persian for "Glory") whose shape is meant to recall the three onenesses. The Greatest Name (of God) is Ya Baha'ul 'Abha ("O Glory of the Most Glorious!")

Mashriqu'l-Adhk�r

Most Bah�'� meetings occur in individuals' homes, local Bah�'� centers, or rented facilities. Worldwide, there are currently only seven Bah�'� Houses of Worship, with an eighth under construction. Bah�'� writings allude to an institution called a Mashriqu'l-Adhk�r (Dawning-place of the Remembrance of God), which is to form the center of a complex of institutions including a hospital, university, and so on. None have yet been built to such a degree.

Involvement in the life of society

Bah�'�s actively promote issues of social justice and spirituality wherever they are found, holding the concept of the unity of mankind as the standard for their actions. Bah�'�s have also become increasingly involved in projects of social and economic development around the world [12] (http://www.bahai.org/article-1-8-1-1.html).

Bah�'u'll�h wrote of the need for world government in this age of humanity's collective life. Because of this emphasis many Bah�'�s have chosen to support the United Nations since its inception. The Bah�'� International Community, an agency under the direction of the Universal House of Justice in Haifa has consultative status with the United Nations Economic and Social Council (ECOSOC), the United Nations Children's Fund UNICEF, the World Health Organization [WHO], UNIFEM (the UN women's development and equality agency), and UNEP, the UN environmental agency. The Baha'i Faith has undertaken joint development programs with various United Nations agencies. (See this article (http://www.bahai.org/article-1-6-0-6.html) for further information on the relationship between the Bah�'� International Community and the United Nations.)

Spiritual and mystical teachings

The purpose of human life, say Bah�'�s, is spiritual growth. This is conceived almost as an organic process, like the development of a fetus, and continues after death. Rather than a heaven and hell strictly speaking (or reincarnation, for that matter), Bah�'�s teach an afterlife in which the soul may progress through ever-more-exalted spiritual realms.

Bah�'�s believe that while God's essence can never be fully fathomed, he can be understood through his "names and attributes." These are likened to gems and include such divine qualities as compassion or wisdom. Education (especially of a spiritual nature) reveals the divine gems which God has placed within our souls.

Bah�'u'll�h's Hidden Words, The Seven Valleys, and The Four Valleys are favorite mystical texts. Bah�'� spirituality tends to consist of textual study, prayer, and recitation. Monasticism is forbidden, and Bah�'�s attempt to ground their spirituality in ordinary daily life. Performing useful work, for example, is not only required but considered a form of worship.

Criticisms of Bah�'� principles

The oneness of humanity

The Bah�'� Faith teaches the unity of humanity transcending all divisions of race, caste, nationality, or ethnicity; and looks forward to a glorious future in which the whole earth is united under a common government.

Some doubt that this kind of unity is possible. Game theory as used by sociobiology writers such as E.O. Wilson suggests that humanity's tendency to divide into competing identity groups is imprinted deep within our genes, and has a compelling biological purpose. Research into altruism is especially relevent here.

Others deny that this kind of unity is desirable. The ranks of those who seek independence / seclusion from rival ethnic groups include not only white supremacy advocates but also Free Tibet activists. See also devolution and small is beautiful.

Bah�'�s believe that legitimate cultural aspirations can be met within a framework of "unity in diversity." However, the suspicion remains that such a system could hardly avoid favoring large population groups, or well-networked (and perhaps furtive) subgroups. To many, the assumption that a united world would be inherently better than a divided one--or that the wishes of those who support such are somehow more exalted than the wishes of those who would reject it--is arbitrary and unfair.

Outsiders sometimes accuse the Bah�'�s of seeking the establish a worldwide theocracy. Apparently this is a misunderstanding. Bah�'�s intend to keep religion separate from secular government even after their conversion of the world's billions; at the same time, they do expect the future world order to reflect Bah�'� principles.

The equality of men and women

On this point critics fall into two camps: those who believe this principle is too excessive, or too idealistic; and those who feel the Bah�'� Faith has not gone far enough in the direction of feminism.

Much research into gender differences belies the easy conclusion that men's and women's abilities are equal. In light of the observation that every human society of which we possess any knowledge accepts some sort of division of gender roles, it seems facile to suggest that such deeply-rooted behavior can be eliminated by political or religious fiat, however well-intentioned.

On the other hand, to the extent that the Bah�'� Faith acknowledges gender differences, it risks feminist accusations of hypocrisy. Commonly-cited examples include the fact that women are barred from serving on the Universal House of Justice, the faith's highest governing body; and disparate (inferior) treatment in Bah�'� inheritance law as set forth in the Kitab-i-Aqdas. Bah�'�s point to other provisions favoring females, such as the priority given to girl children in the event that parents or their community are unable to educate both girls and boys. No explanation for the pro-male provisions is provided. Bah�'�s sometimes attempt to think of explanations, but basically take it on faith that they have some legitimate purpose.

Many feminists would see the Bah�'i Faith as a patriarchal religion, despite its endorsement of gender equality. Its (named) major prophets and central figures are all male, and its hierarchical structure arguably reflects patriarchal thinking as well. Furthermore, its emphasis on formal or legal gender equality reflects a somewhat dated interpretation on feminist concerns, and may overlook more subtle and pernicious forms of oppression.

The elimination of all forms of prejudice

Bah�'�s believe that racial differences are largely superficial, and may be overcome through culture and education. This is controversial, and has been challenged for example by sociologist J. Philippe Rushton. See also The Bell Curve, by Herrnstein and Murray. In any case such differences, if they exist, might be eliminated through deliberate interbreeding or eugenics.

As is often noted, stereotypes are not necessarily irrational. While some women are stronger than most men, the perception that "men are stronger than women" nevertheless reflects a useful way of categorizing the world. Similarly, but more controversially, a black man attempting to hail a taxi in Washington DC will likely find the task much easier if he is wearing a suit rather than "gangbanger" clothing. (Note that this will hold true even when the taxi driver is also black.) The more one accuracy one concedes that common racial or sexual stereotypes, however, the harder it is to defend the Bah�'� teachings which decry them.

A universal auxilliary language

Bah�'�s believe that the governments of the world should cooperate in selecting one language, either existing or artificial, as the world's official lingua franca. Baha'u'llah seemed to favor Arabic, while Abdu'l-Baha recommended a reform of Esperanto; however, the choice is to be left to a future language committee empowered by the United Nations or its successor.

Much discussion of the matter has focused on the relative merits of the various possible languages, or combinations of languages. In brief, national languages arouse nationalist passions and are usually more difficult than necessary. Artificial languages may seem arbitrary in their choice of grammatical principles or vocabulary, and have difficulty attracting an initial speech community.

Many people hold that English already serves as the world language. (See world English. Others expect machine translation to render the question moot, just as calculators have made mathematical ability unnecessary for many. Some may accept the need for an international language, but doubt that it should be chosen by an appointed governmental council. (In 1907 the Delegation for the Adoption of an International Auxilliary Language chose Ido as the world language, to no discernable effect.)

Still others fear that promotion of an international language will marginalize other tongues, particularly struggling minority languages that now face language extinction. A common response is that the choice of one universal language would help, not hurt, the situation since at present, many people are forced to learn more than one "foreign" tongue.

In point of fact, many (if not most) Bah�'�s find it difficult to work up an interest in this principle, though they of course accept it.

Unity of all religions

The Bah�'� Faith teaches that the major world religions are all divinely inspired. Obviously many religious people--including members of some of the religions which Bah�'�s recognize--disagree with this. Most contentious of all would be the Bah�'� Faith's attempt to identity exactly what the various world religions are supposed to agree on. The suggestion that (Sakyamuni) Buddha was a prophet of God, for example, represents a rather peculiar reading of Buddhism, to say the least.

Many would argue that such a formulation is less respectful of Buddhism than our usual perception (superficially more antagonistic) which says that Buddhism and the Abrahamic religions simply disagree with one another. On the other hand, to the extent one believes that truth may be found in different religions, the project of sifting among their beliefs for "the truth" is an obvious one, however controversial one's conclusions.

Another issue is the Bah�'� Faith's selection of which religions to recognize. The faith has never made any authoritative pronouncement about Sikhism, Jainism, Shinto, or Taoism, for example, let alone the dozens of lesser-known religions. Furthermore, its acceptance of Baha'u'llah as the most recent Manifestation of God means that the founders of religions which have appeared later (such as Caodaism or Oomoto) cannot in principle be recognized as divine (though they may be understood as partaking of spiritual influences from some genuine religion).

The Bah�'� Faith's assumption (derived from Islam) that a proper religion ought to be founded by a prophet, and center around a holy book, does not fit well with all religions. For example, Baha'is consider Hinduism to have been founded by Krishna, but are unsure whether they mean the sagely advisor of the Bhagavad-Gita, the strategist of the wider Mahabharata epic, or the playful divine child and youthful lover of the Bhagavata Purana. In cold historical reality, none of these myths are likely to be rooted in the existence of a historical person, let alone one who "founded" Hinduism. Furthermore, the most central holy books of Hinduism are the Vedas, which do not mention Krishna. Thus the Baha'i reading appears Procrustean.

Finally, the faith's treatment of "covenant breakers" (see Bah�'� divisions for a list of these), dissidents, and ex-Bah�'�s has led some to accuse it of hypocrisy in its calls for religious tolerance. It seems perverse to say that the more closely other religions resemble the Bah�'� Faith, the less Bah�'�s will respect them.

The elimination of extremes of poverty or wealth

The question of the distribution of wealth is one of the most controversial subjects imaginable. Obviously many will take issue with whatever level of sharing the Bah�'� may ask us to adopt, or degree of financial extremism it seeks to eliminate. (Currently the religion asks only a wealth tax of its members, plus voluntary charity, and leaves the principle quite vague.) Beyond that, economic policy is very much political issue (as is ethnic policy), which raises questions about the extent of Bah�'� non-involvement with politics.

The independent investigation of truth

This Bah�'� principle means that people should not simply accept the religious beliefs which they have inherited, but question them. It may be difficult to reconcile with the requirements of faith and obedience.

The notion that any religion can be objectively proven--or even that good reasons can be given for believing it--is probably an unrealistic expectation. In that case, what sort of investigation does the Bah�'� Faith wish outsiders to engage in? And on what basis does it expect to be finally embraced by the triumphant "seeker"? As a practical matter, many do seem to join for reasons that are other than strictly rationalistic, such as social ones. Bah�'�s would include the possibility of divine guidance.

Critics allege that the faith (or elements thereof) can be much less forgiving of such independent investigation, when practiced by Bah�'�s who have already joined.

Universal compulsory education

The suggestion that all children ought to receive an education may seem uncontroversial, until one tries to pinpoint what sort of education is to be required. For important critiques of the concept of education see alternative schools, unschooling, and home schooling. Note that the Baha'i requirement does not necessarily reject any of these possibilities.

Aboriginal peoples practicing a subsistance lifestyle may strike others as "uneducated," if they have not received a traditional Western-style curriculum. However the stock of knowledge which such groups require of their members is at least as great, as any outsider attempting to follow their lifestyle will quickly discover. So, which form of "education" is to be required--tribal or Western? If we say that any form is acceptable, this risks diluting the requirement to the point of negligibility.

While the Baha'is have not produced details, Baha'i parents have a duty to teach their children (and the children--and adults--a corresponding duty to acquire) a useful trade or profession. It seems likely that this is meant to form part of the requirement. The ability to read is probably another, since the reason priests are not needed in this era (say Baha'is) is that the masses no longer need professionals to read the scriptures to them. Spiritual or moral education is also emphasized. The future universal auxilliary language is also to be taught in schools, as soon as one is chosen.

As a practical matter, Baha'is tend to be highly educated (by the standards of their surrounding cultures).

Harmony between science and religion

Science and religion ought never to come into conflict, say Bah�'�s, as each discipline has its own separate sphere. Unfortunately, things are not so simple as that.

From time to time, authoritative figures within the Bah�'� Faith have made statements about scientific questions (such as 'Abdul-Baha on evolution or Baha'u'llah on the existence of life on other planets). Often these statements are difficult, if not impossible, to reconcile with the current scientific understanding. While science changes, and it is conceivable that various Bah�'� claims will one day receive vindication, the dilemma facing scientific-minded Bah�'�s is that of how far to take their religion's pronouncements on science.

If non-scientific scholarly pursuits are included under this principle, the problem becomes even worse, as Middle Eastern scholars take issue with numerous Bah�'� claims about their sacred history.

The Bah�'� legal system

While Baha'u'llah wrote numerous works, the one which Baha'is single out as having special importance--the Bah�'� equivalent of the Bible for Jews and Christians, or the Qur'an for Muslims--is a volume called the Kitab-i-Aqdas (Most Holy Book). This book sets forth provisions of a Baha'i legal code. The concept is related to the Islamic sharia, especially as interpreted by the B�b� movement from which the Bah�'� religion sprang.

Many new readers are taken aback by its provisions: arsonists can be punished by being burned themselves, for example, although the Baha'i scriptures make it clear that lengthy imprisonment is an appropriate alternative to capital punishment. While Bah�'�s remind us that many provisions of the Aqdas (including this one) have not yet begun to be applied (the Universal House of Justice is to decide when the time is ripe), this arguably only postpones the problem (if such it be). The underlying assumption--that a world in which such a principle could be applied, represents an improvement upon the present society--would be rejected by many, though upheld by many others.

See also

• Bah�'� timeline
• Letters of the Living
• Non-Bah�'� (terminology)
• Bah�'� criticisms
• Bah�'� divisions

References

• Template:Book reference Available online here (http://www.bahai-library.com/writings/abdulbaha/wt/3.html).
• Template:Book reference Available online here (http://www.bahai-library.com/writings/abdulbaha/pup/27/sec-9.html).
• Template:Book reference Available online here (http://www.bahai-library.com/writings/abdulbaha/swab/index.html).
• Bah�'� International Community (2002). Bah�'� Development Projects: A Global Process of Learning (http://www.bahai.org/article-1-8-1-1.html). Retrieved December 29, 2004.
• Bah�'� International Community (2002). The Bah�'� International Community and the United Nations (http://www.bahai.org/article-1-6-0-6.html). Retrieved December 29, 2004.
• Bah�'� International Community (2002). The Bah�'� World (http://www.bahai.org). Retrieved December 29, 2004.
• Template:Book reference Available online here (http://www.bahai-library.com/writings/bahaullah/gwb/contents.html).
• British Broadcasting Corporation (2002). BBC Religion and Ethics Special: Bah�'� (http://www.bbc.co.uk/religion/religions/bahai/). Retrieved December 29, 2004.
• Template:Book reference
• Browne, E.G. (1891). A Traveller’s Narrative. Cambridge.
• Template:Book reference Available online here (http://www.bahai-library.com/published.uhj/century.light/).
• Template:Book reference Available online here (http://bahai-library.com/writings/shoghieffendi/gpb/).
• Uzzell, Charles (2001). Some History of the Bah�'� Faith (http://www.mindspring.com/~lmno/vinsa6.html). Retrieved December 29, 2004.

External links

Template:Wikiquote

Official websites

• The Bah�'�s (http://www.bahai.org/), the official presence of the Bah�'� Faith on the Web.
• Bah�'� World News Service (http://www.bahaiworldnews.org/), news and reports on the activities, projects and events of the worldwide Bah�'� community.
• Bah�'� Reference Library (http://reference.bahai.org/), official versions of selected writings of the Bah�'� Faith in English, Persian, and Arabic.
• One Country (http://www.onecountry.org/), the newsletter of the Bah�'� International Community.
• Bah�'� International Community Statement Library (http://www.bic-un.bahai.org/), statements by the Bah�'� International Community in eleven languages, including submissions to the United Nations (1947-present).
• BAHAIYOUTH.COM (http://www.bahaiyouth.com/), A site dedicated to Bah�'� Youth.

Unofficial websites

• Bah�'� Association of the University of Georgia (http://www.uga.edu/bahai/), one of the oldest Bah�'� sites on the internet. Links to information in multiple languages, simple to follow but comprehensive information, and largest archive of media coverage of the Bah�'� Faith. Site maintained by an individual Bah�'�.
• Bah�'� Library Online (http://bahai-library.com/), an academically-oriented site with a large number of primary and secondary source materials on the Bah�'� Faith.
• Bah�'� Study Center (http://bahaistudy.org/), varied Baha'i resources, including online videos and talking books.
• Bah�'� Prayers (http://www.bahaiprayers.org/), Prayers of Bah�'u'll�h, The B�b and `Abdu'l-Bah� in English and many other languages.
• BBC Religion and Ethics special: Bah�'�  (http://www.bbc.co.uk/religion/religions/bahai/), BBC on the Bah�'� Faith.
• Ocean (http://www.bahai-education.org/ocean/), a privately-developed, free downloadable reference library and research engine, containing the full text of the Bah�'� writings in English, and over 1000 volumes from among the world's religious literature. Smaller selections in six other major languages. (Typographical accuracy of texts varies.)
• Beliefnet (http://www.beliefnet.com/boards/boards_main.AllCategories.asp?Category=81), unofficial discussion boards on the Bah�'� Faith.
• Planet Bah�'� (http://www.planetbahai.com), unofficial, but comprehensive Bah�'� site with extensive coverage of all areas of the Bah�'� Faith. Also includes extensive multi-faith discussion areas.
• [13] (http://www.northill.demon.co.uk/relstud/covenant.htm) An article which scholastically details the concept of Covenant within the Bah�'� Faith.
• [14] (http://www.northill.demon.co.uk/relstud/index.htm) The following are some articles and papers authored by Moojan Momen, some of them in conjunction with other authors as drafts towards a short encyclopedia of the Bah�'� Faith.

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