A General Introduction to the Baha'i Faith (by J. Lane)

The Baha‘i faith is the most recent
independent world religion.
The Baha'i Faith has between 6 and 8
million believers worldwide.
The Baha'i Faith is the second most
geographically widespread religion in the
world.

Baha‘is believe that the most recent
Manifestation of God is Baha’u’llah, and
they follow His teachings.

Baha‘is Believe In:
The Oneness of God
The Oneness of Religion
The Oneness of Humanity

To Baha‘is, the Manifestation of God
is a term that refers to the Divine Teachers:
those Great Spiritual Leaders who
reveal the Word of God
to humanity.

These are some of the Manifestations of
God referred to by Baha‘u‘llah:
Adam
Abraham
Moses
Krishna
Buddha
Zoroaster
Christ
Muhammad
It is also understood that there were many Manifestations who have not
been specifically mentioned by Baha‘u‘llah in His Writings, in particular,
the founders of the oral traditions in North and South America, and
Australia. Examples of these Manifestations may be The Peacemaker,
White Buffalo Calf Woman, Quetzalcoatl, and The Rainbow Serpent.

According to Baha‘u‘llah, the continual
appearance of the Manifestations of God on
earth fulfills God‘s Covenant with mankind.
This covenant is illustrated in the story of Noah and the
flood, in which a rainbow appears signifying God‘s
promise to Noah and his descendants that He will never
again send a flood.
Baha‘is understand the Covenant to be God‘s promise
to send spiritual guidance and training to humanity,
furthering our process of maturity, and enabling us to
grow in understanding our innermost reality.

This is the changeless Faith of God,
eternal in the past,
eternal in the future.
-Baha’u’llah

Baha‘is believe that the clearest understanding of
God comes to humanity through His
Manifestations:
―[God] hath ordained the knowledge of these sanctified
Beings to be identical with the knowledge of His own Self…
They are the Manifestations of God amidst men, the
evidences of His Truth, and the signs of His glory.‖
-Baha‘u‘llah, Gleanings

However, God remains an unknowable
Essence, and the Manifestation of God is not, in
fact, God incarnate:
All the Prophets of God and their chosen Ones, all the
divines, the sages, and the wise of every generation,
unanimously recognize their inability to attain unto the
comprehension of that Quintessence of all truth, and
confess their incapacity to grasp Him, Who is the inmost
Reality of all things.
-Baha‘u‘llah, The Book of Certitude
―We find God only through the Intermediary of His Prophet.
We see the Perfection of God in His Prophets … God is
never flesh, but mirrored in the attributes of His Prophets,
we see His Divine characteristics and perfections.‖ -Shoghi
Effendi, Lights of Guidance

A useful analogy:
If one gazes at the sun, one can truly say, ―This is the
sun, I am in direct contact with the sun, I can feel its
heat, though I cannot bear to even look into its light
because it is the sun‖ and this would be quite true in
meaning, whereas in fact it is not true because all we
experience of the sun is through its rays which reach us
so far from their source, albeit with such power that we
say we are in contact with the sun. Suppose we ask this
visible orb, this globe of rays, ―Are you the sun?‖, it could
truthfully reply, ―I am the sun‖ because it is the perfect
conveyor, the perfect vehicle of the sun‘s light and heat.
But it could equally truthfully say, ―No, I am not the sun at
all, the sun is millions of miles away, fixed in its place,
and you can never know it for you and it are
incompatible, but through me, its rays, you know the sun,
therefore, to you I am the sun.‖
-Ruhiyyih Khanum, from The

As the perfect reflection of God‘s attributes (or
qualities), the Manifestations of God have a
singular
and exalted station.

―These Tabernacles of holiness, these primal Mirrors
which reflect the light of unfading glory, are but
expressions of Him Who is the Invisible of the
Invisibles. By the revelation of these gems of divine
virtue all the names and attributes of God, such as
knowledge and power, sovereignty and dominion,
mercy and wisdom, glory, bounty and grace, are made
manifest.
…. And were they to say: ‗We are the servants of
God,‘ this also is a manifest and indisputable fact. For
they have been made manifest in the uttermost state
of servitude, a servitude the like of which no man can
possibly attain.”

The Manifestations of God have always been
severely persecuted by those who did not wish to give
up human power, and beloved by those that
recognized their Truth and Beauty.
An early Baha'i told this story about the reaction of some government
officials when they saw Baha‘u‘llah for the first time. There are similar
stories about each and every Manifestation of God:

―As soon as He arrived, they arose spontaneously and, although
it was not their way, they bowed. Lost in bewilderment and filled
with wonder, they remained standing. Their hearts were
enamored of His peerless and beauteous countenance.
Baha‘u‘llah went to them and spoke words of loving kindness…
Bewildered and perplexed, the officer asked, ‗Who was this
distinguished personage? Is He the Holy Spirit or the King of
Kings?‘‖
-From Stories of Baha‘u‘llah, by Barnes

Baha‘is believe that all the Manifestations of God
are imbued with the same Spirit
and bring the same spiritual Truth:
―Know thou assuredly that the essence of all the
Prophets of God is one and the same. Their unity is
absolute. God, the Creator, saith: There is no
distinction whatsoever among the Bearers of My
Message. They all have but one purpose; their
secret is the same secret. To prefer one in honor to
another, to exalt certain ones above the rest, is in no
wise to be permitted. Every true Prophet hath
regarded His Message as fundamentally the same
as the Revelation of every other Prophet gone
before Him.‖

And yet the Manifestations are also unique:
―… each Manifestation of God hath a distinct
individuality, a definitely prescribed mission, a
predestined Revelation… Each one of them is
known by a different name, is characterized by a
special attribute, fulfills a definite Mission, and is
entrusted with a particular Revelation.‖

How can these Manifestations be the same
and yet different?
It is not that the same individual soul is born again into
different physical bodies. The Manifestations of God all
have different personalities, ―...and separate individual
realities. Their oneness lies in the fact that Each manifested
and revealed the qualities and attributes of God to the
same degree: the spirit of God which dwelled within any
one of Them was identical to that which dwelled in the
others.‖
-quote from info.bahai.org

And how can the ―same revelation‖ also be
a ―particular‖ revelation?

Through the process of
Progressive Revelation

Progressive Revelation refers to Baha‘u‘llah‘s teaching that
all the religions are one. Religions differ simply because
they must meet the needs of the people they have been
revealed to.
If one sees humanity as constantly growing and maturing,
similar to the development of the human being from
childhood to adulthood, than our ability to understand our
world and ourselves has never been in a fixed state, and
will constantly continue to advance. Therefore, different
laws and teachings are needed at different times,
depending on the ever-developing capacity of humanity.
The manifestations of God are aware of these changing
needs, and reveal what is appropriate for the age in which
they appear.

To understand Progressive Revelation this simple
analogy is often used:
Just as foundational concepts in math and science
become more and more advanced throughout our
years of schooling, the Religion of God is revealed to
humanity in a progressive manner, so that it never
exceeds the capacity of human understanding at the
time at which it is given. The teachers of different
grades in school all have the same training, but their
teaching methods have to be adapted to meet the
needs of their students. In this way the Manifestations
of God bring the same spiritual Truth in each
revelation, but the language and the social teachings
are different in order to suit the time in which they

Another common analogy is to liken the Religion of
God to the chapters in a book:
Each chapter is different and builds on the one that
comes before it in order to convey the story in its
entirety. Each chapter tells the same story, but not
each chapter is the same. No chapter is better
than another, but there is a progression to the
story.

Baha‘is see each successive revelation as having
the capacity to illuminate some of the symbolic
meaning of the one that came before. The
religions of the past also provide the foundation on
which the religions of the present have been
erected.
Therefore, Baha‘is are encouraged to study the
other revelations as much as possible so as to
come to as comprehensive an understanding of
the One Religion of God as possible.

This is not to say that the Baha'i faith is
syncretic.
Syncretism involves the practice of blending multiple
religious belief systems into a new practice.

Baha‘u‘llah revealed an entirely new world religion founded
on thousands of passages of scripture written directly by
him, and laid out an administrative structure specifically
suited to meet the needs of the world community in the
modern age. There are distinct social teachings and laws.
The Baha'i Faith is capable of standing alone as a religious
system, but in light of Baha‘u‘llah‘s teachings of unity and
cooperation, Baha‘is strive to understand and respect their
long spiritual heritage.

In the Baha'i writings, Man
(as in mankind, which is inclusive of women)
is described as being inherently noble:
―From among all created things He hath singled
out for His special favor the pure, the gem-like
reality of man, and invested it with a unique
capacity of knowing Him and of reflecting the
greatness of His glory.‖

The Baha'i writings state that humanity was created
out of God‘s love for us:
―O Son of Man! I loved thy creation, hence I created
thee. Wherefore, do thou love Me, that I may name thy
name and fill thy soul with the spirit of life.‖
-Baha‘u‘llah, The Hidden Words

And out of all of God‘s creation, only Man has been
endowed with the latent potential to express all of God‘s
attributes:
―… Whatever is in the heavens and whatever is on the earth is a
direct evidence of the revelation within it of the attributes and
names of God, inasmuch as within every atom are enshrined the
signs that bear eloquent testimony to the revelation of that most
great Light. Methinks, but for the potency of that revelation, no
being could ever exist. How resplendent the luminaries of
knowledge that shine in an atom, and how vast the oceans of
wisdom that surge within a drop! To a supreme degree is this
true of man, who, among all created things, hath been invested
with the robe of such gifts, and hath been singled out for the
glory of such distinction. For in him are potentially revealed all
the attributes and names of God to a degree that no other
created being hath excelled or surpassed. All these names and
attributes are applicable to him. Even as He hath said: ‗Man is
My mystery, and I am his mystery.‘‖

Therefore, the ultimate purpose of human life is to develop
those latent attributes through the assistance and guidance
we receive from the Manifestations of God:
O My Servant!
Thou art even as a finely tempered sword
concealed in the darkness of its sheath and its
value hidden from the artificer‘s knowledge.
Wherefore come forth from the sheath of self and
desire that thy worth may be made resplendent and
manifest unto all the world.
O My Friend!
Thou art the day-star of the heavens of My holiness,
let not the defilement of the world eclipse thy
splendor. Rend asunder the veil of heedlessness,
that from behind the clouds thou mayest emerge
resplendent and array all things with the apparel of
life.
-Baha‘u‘llah, The Hidden Words

The attributes of God can also be understood as
virtues, or spiritual qualities.

• Loving• Charity
• Joyfulness
kindness
• Confidence • Awe
• Patience
• Unity
• Service
• Humility
• Mercy
• Generosity
• Compassion • Perseveranc • Creativity
• Strength
e
• Mindfulness
• Wisdom
• Forgiveness
• Gratitude
• Understandin
g
• Hope
For a comprehensive list visit www.virtuesproject.com/virtueslist.html
• Detachment
• Beauty

It is understood that the human spirit will never be
able to express these attributes in the same way
that God, or the Manifestation of God, are able to.
Rather, we strive for our human (and wonderfully
imperfect) best.

In the effort to manifest these latent
attributes, Baha‘is are encouraged to develop a
virtuous character:
―The light of a good character surpasseth the light of the
sun and the radiance thereof.‖
-Baha‘u‘llah, Book of Laws
―Honesty, virtue, wisdom, and a saintly character
redound to the exaltation of man, while dishonesty,
imposture, ignorance, and hypocrisy lead to his
abasement… Man‘s distinction lieth not in ornaments or
wealth, but rather in virtuous behavior and true
understanding.‖
-Baha‘u‘llah, Book of Laws
―Beware, O people of Baha, lest ye walk in the ways of
them whose words differ from their deeds.‖

Baha‘u‘llah wrote that the purpose of religion is twofold: to
educate humanity about their spiritual reality, and to
provide a framework for the evolution and unity of mankind.
―The religion of God and His divine law are the most potent
instruments and the surest of all means for the dawning of the
light of unity amongst men. The progress of the world, the
development of nations, the tranquility of peoples, and the peace
of all who dwell on earth are among the principles and
ordinances of God. Religion bestoweth upon man the most
precious of all gifts, offereth the cup of prosperity, imparteth
eternal life, and showereth imperishable benefits upon mankind.‖
-Baha‘u‘llah, The Tablet of Splendours

Religions are revealed in order to uplift mankind,
and not to be a source of discord or contention.
―The purpose of all the divine religions is the establishment of
the bonds of love and fellowship among men, and the heavenly
phenomena of the revealed Word of God are intended to be a
source of knowledge and illumination to humanity. So long as
man persists in his adherence to ancestral forms and imitation of
obsolete ceremonials, denying higher revelations of the divine
light in the world, strife and contention will destroy the purpose of
religion and make love and fellowship impossible. Each of the
holy Manifestations announced the glad tidings of His
successor, and each One confirmed the message of His
predecessor. Therefore, inasmuch as They were agreed and
united in purpose and teaching, it is incumbent upon Their
followers to be likewise unified in love and spiritual fellowship. In
no other way will discord and alienation disappear and the
oneness of the world of humanity be established.‖
-Abdu‘l-Baha, The Promulgation of Universal Peace

Ye are the fruits of one tree, and the leaves of one
branch. Deal ye one with another with the utmost
love and harmony, with friendliness and fellowship…
So powerful is the light of unity that it can illuminate
the whole earth.”
-Baha’u’llah, Epistle to the Son of the Wolf

Baha‘u‘llah means ―The Glory of
God‖.

Baha‘u‘llah was born in 1817 to Persian nobility. It is
said that His family‘s ancestry could be traced back
to Abraham through Abraham‘s wife Keturah.
His given name was Mirza Husayn Ali, but
Baha‘u‘llah is His title as a Manifestation of God.

As the child of nobility, Baha‘u‘llah had a privileged
upbringing. From an early age, however, He was
perceived to be a gifted and compassionate child.
In His youth He was recognized by the religious
authorities as having an innate spiritual
understanding.
After the death of His father, Baha‘u‘llah was offered
a career as a high-ranking government minister, but
he declined the position. Instead, He devoted his
time and family wealth to a range of philanthropies,
and by the 1840‘s He had begun to be called the
―Father of the Poor‖.

The Báb
In 1844 a young man in Shiraz, Persia announced
that the Promised Day had arrived, and that He was
the return of the Twelfth Imam of Shi‘a Islam, and the
forerunner to an even greater Manifestation of God
who would succeed Him and usher in the age of
universal peace and justice.
This young man titled himself ―The Gate‖.

His claim was denounced as apostasy by the Islamic
clergy. He and His community of followers, which
grew rapidly in response to The Bab‘s spiritual
beauty and the power of his message, were violently
persecuted.

Baha‘u‘llah received some of the writings of this new
religion, and quickly became The Bab‘s foremost
supporter.
Baha‘u‘llah recognized that the message of The Bab
was of Divine origin, and stated that, ―these soulstirring words are endowed with the same
regenerating power,‖ of the revelations of the past.

In response to His claim The Bab was put under
house arrest, and then into prison. When His faith
continued to grow thousands of His followers were
brutally killed.

Only five years after His declaration The Bab was
executed by the government. The Muslim clergy
were determined to stamp out this new faith, and so
they arranged to have The Bab publically shot by an
entire regiment of 750 soldiers.
However, instead of undermining His Faith, The
Bab‘s execution attracted even more adherents, and
great sympathy and interest from the European
press.
The persecution of the Babis (the followers of The
Bab) continued with even more vehemence, and in
1852 Baha‘u‘llah was imprisoned with some of His
fellow believers in the worst dungeon known to the
Persian Empire. This prison was known as the
Black Pit, and was notorious for for being foul, filthy,

Baha‘u‘llah stayed in this prison for four months, and it was during this time that
He received the message of His spiritual mission, not unlike the appearance of
the Burning Bush to Moses, informing Him that He was the Promised One that
the Bab foretold.

Baha‘u‘llah later wrote about His experience:
―One night, in a dream, these exalted words were heard on every side: ―Verily,
We shall render Thee victorious by Thyself and by Thy Pen. Grieve Thou not
for that which hath befallen Thee, neither be Thou afraid, for Thou art in safety.
Erelong will God raise up the treasures of the earth—men who will aid Thee
through Thyself and through Thy Name, wherewith God hath revived the hearts
of such as have recognized Him…
During the days I lay in the prison of Ṭihrán, though the galling weight of the
chains and the stench-filled air allowed Me but little sleep, still in those
infrequent moments of slumber I felt as if something flowed from the crown of
My head over My breast, even as a mighty torrent that precipitateth itself upon
the earth from the summit of a lofty mountain. Every limb of My body would, as
a result, be set afire. At such moments My tongue recited what no man could
bear to hear…
I was but a man like others, asleep on My couch, when lo, the breezes of the
All-Glorious were wafted over Me, and taught Me the knowledge of all that hath
been. This thing is not from Me, but from One Who is Almighty and All-

The prison of Akka, where
Baha‘u‘llah and his family were
imprisoned for five years

In 1863 Baha‘u‘llah announced His mission to a small
group of His fellow Babis, and within a few years His
station had been recognized by the generality of His
fellow believers. Consequently the Babi faith became
the Baha'i faith, and Baha‘u‘llah the center of a new
world religion.
For 40 years Baha‘u‘llah and His family were subject to
exile, imprisonment and persecution. His followers
continued to grow in number – responding to His
message of the dawning of a new revelation that would
usher in an age of unity, peace, and justice.

The story of the life of Baha‘u‘llah and His family is both
tragic and triumphant. He carried a heavy burden of
suffering throughout His life, and yet His sacrifice was
lovingly made in order to uplift mankind.
Baha‘u‘llah had this to say about His imprisonment:
―The Ancient Beauty hath consented to be bound with chains
that mankind may be released from its bondage, and hath
accepted to be made a prisoner within this most mighty
Stronghold that the whole world may attain unto true liberty. He
hath drained to its dregs the cup of sorrow, that all the peoples of
the earth may attain unto abiding joy, and be filled with gladness.
This is of the mercy of your Lord, the Compassionate, the Most
Merciful. We have accepted to be abased, O believers in the
Unity of God, that ye may be exalted, and have suffered
manifold afflictions, that ye might prosper and flourish.‖

It is important to note that even though there
are two photographs of Baha‘u‘llah, His image
is considered to be precious and not for casual
display. The photographs themselves are only
viewed by Baha‘is on pilgrimage.
In addition, the Baha'i writings state that artistic
representations or portrayals of Manifestations
of God should not be made.

Other Central Figures in the
Baha'i Faith

Abdu‘l-Baha
Abdu‘l-Baha was the eldest son of Baha‘u‘llah and
shared in His Father‘s suffering. As a young man He
took as His title Abdu‘l-Baha, which means the ―Servant
of Baha‖, and true to His name, Abdu‘l-Baha was the
dedicated supporter of His father, as well as His closest
companion. As an adult, Abdu‘l-Baha lived his life in
service to Baha‘u‘llah‘s Faith and its followers, functioning
as His father‘s deputy.
His compassion and loving-kindness made him beloved
wherever He lived or visited, and there are countless
stories about his devotion to the poor and the sick. He
was also greatly respected for his spiritual understanding.

In Baha‘u‘llah‘s Will and Testament He designated Abdu‘lBaha the Head of the Baha'i Faith, and the authorized
interpreter of the spiritual meaning of Baha‘u‘llah‘s Writings.
This marks a departure from all previous religions as the
Baha'i community was left with a clearly authenticated
leader and interpreter. This provision ensured the unity of
the Baha'i community after the death of the Manifestation.

Abdu‘l-Baha worked tirelessly for the rest of His life to
promote Baha‘u‘llah‘s teachings, and to organize the
Baha'i community in accordance with Baha‘u‘llah‘s will.
Shoghi Effendi wrote that, ―without `Abdu'l-Bahá, the enormous
creative power of Bahá'u'lláh's revelation could not have been
transmitted to humanity, nor its import fully comprehended. He
elucidated the teachings of His Father's Faith, amplified its
doctrines, and delineated the central features of its
administrative institutions. He was the unerring guide and
architect of a rapidly expanding Bahá'í community. In addition,
Bahá'u'lláh vested in `Abdu'l-Bahá "the virtues of perfection in
personal and social behavior, that humanity may have an
enduring model to emulate."
In 1909 Abdu‘l-Baha was freed from imprisonment and, despite
His advanced age, spent two years touring Europe and North
America meeting with the young Baha‘i communities, and giving
talks on the teachings of the Baha'i Faith.

Abdu‘l-Baha wrote this about His name and
station:
―My name is Àbdu'l-Bahá [literally, Servant of Baha].
My qualification is Àbdu'l-Bahá. My reality is Àbdu'lBahá. My praise is Àbdu'l-Bahá… and servitude to
all the human race my perpetual religion... No name,
no title, no mention, no commendation have I, nor
will ever have, except Àbdu'l-Bahá. This is my
longing. This is my greatest yearning. This is my
eternal life. This is my everlasting glory.‖
-Tablets of Abdu‘l-Baha

He also said this of His time in prison with His
Father:
―I myself was in prison forty years—one year alone would have
been impossible to bear—nobody survived that imprisonment
more than a year! But, thank God, during all those forty years I
was supremely happy! Every day, on waking, it was like hearing
good tidings, and every night infinite joy was mine. Spirituality
was my comfort, and turning to God was my greatest joy.‖
-Paris Talks
―I was happy in imprisonment. I was in the utmost elation
because I was not a criminal. They had imprisoned me in the
path of God. Every time I thought of this, that I was a prisoner in
the pathway of God, the utmost elation overcame me… I was
happy that—praise be to God!—I was a prisoner in the Cause of
God, that my life was not wasted, that it was spent in the divine
service.‖
-Promulgation of Universal Peace

There are many pictures of Abdu‘l-Baha, and very often
Baha‘is will display His picture in their homes.

Abdu‘l-Baha passed away in 1921 in Haifa.
Eventually a shrine will be built in honor of His
station, and until then He is buried in the Shrine of
the Bab.
His loss was severely lamented by those who knew Him as
He was unlike any other:

―…there was something indescribable in His
personality that impressed profoundly all who came
into His presence. The dome-like head, the patriarchal
beard, the eyes that seemed to have looked beyond
the reach of time and sense, the soft yet clearly
penetrating voice, the translucent humility, the never
failing love,--but above all, the sense of power mingled
with gentleness that invested His whole being with a
rare majesty of spiritual exaltation that both set Him
apart, and yet brought Him near to the lowliest soul,--it
was all this, and much more that can never be defined,
that have left with His many ... friends, memories that
are ineffaceable and unspeakably precious.‖ -An

Shoghi Effendi
Shoghi Effendi was the eldest grandchild of Abdu‘lBaha. From an early age he had a particularly close
relationship with his Grandfather, from whom he
received a great deal of his spiritual training. Shoghi
Effendi grew up watching Abdu‘l-Baha suffer under
the attacks against the Baha'i Faith, and was himself
often the target of those who tried to undermine the
success of Baha‘u‘llah‘s religion.
Shoghi Effendi received an excellent undergraduate
and graduate education in Beirut and at Oxford, and
dedicated his studies to mastering the English
language so that he could translate the letters of
Abdu‘l-Baha and serve as His secretary.

At the age of 25, when Shoghi Effendi
was still at Oxford, he was devastated
by the passing of Abdu‘l-Baha.
Returning home he was shocked to
learn that in His Will, his Grandfather
had appointed him the ―Guardian‖ of
the Baha'i Faith, serving as the Head
of the Baha'i community and the
second, and last, authorized interpreter
of Baha‘u‘llah‘s works.
Shoghi Effendi knew all to well what
this position would mean:

"I know it is a road of suffering; I have
to tread this road till the end;
everything has to be done with
suffering‖.
-The Priceless Pearl

In fact, within three months of taking on the
responsibilities of the Guardianship, Shoghi Effendi
was so overcome by his grief over the loss of Abdu‘lBaha and the burden of the attacks against the
Baha'i community that he became ill and was forced
to retreat to the Swiss Alps, which for him had
always been a place of beauty and spiritual solace.
He spent eight months living very simply in
Switzerland while he wrestled with his capacity to
carry out this great responsibility.
While he was away his great-aunt, the heroic sister
of Abdu‘l-Baha single-handedly took on the
responsibility of sustaining and organizing the Baha'i
community, though it was such a heavy burden.

Shoghi Effendi later said this of his Aunt, Bahiyyih
Khanum:
―From the beginning of her life, from her very childhood, she tasted
sorrow's cup; she drank down the afflictions and calamities of the
earliest years of the great Cause of God… she learned the
bitterness of destitution and want… In the heaven of severance, she
shone like the Morning Star, fair and bright…
After the ascension of 'Abdu'l-Bahá to the realm of the All-Glorious,
[She] enfolded me, helpless as I was, in the embrace of her love,
and with incomparable pity and tenderness, persuaded, guided, and
urged me on to the requirements of servitude. The very elements of
this frail being were leavened with her love, refreshed by her
companionship, sustained by her eternal spirit. Never for a moment
will her kindnesses, her favours, pass from my memory…‖

Upon his return Shoghi Effendi took up the challenge
of the Guardianship, and spent the rest of his life in
service to Baha‘u‘llah‘s religion.

Throughout his life he protected the Baha'i Faith
from those that would destroy or corrupt it; he
supported and nurtured the now world-wide Baha'i
community; he acted as the authoritative interpreter
and expounder of the Baha'i writings; he beautified
the Baha'i shrines and holy places by personally
designing gardens and beautiful monuments; and he
began to organize the administrative body of the
Baha'i Faith into structure which Baha‘u‘llah had
intended.
He died at the age of 60 in London, England and is
buried there.

Current Baha‘i Administration

There is no clergy in the Baha'i Faith. Baha‘u‘llah
made it the responsibility of each individual to
pursue their spiritual education. Accordingly, there
is no hierarchy within the Baha'i community, and
no individual believer has spiritual authority over
another.
The Baha'i writings state that when the vast
majority of people were illiterate a priesthood was
necessary, but that now education is a universal
right and responsibility. As a result the individual
Baha'i is asked to take ownership of developing
their own knowledge and spiritual growth, as well
as fostering a personal relationship with God.

In fact, one of the great principles of the Baha'i Faith
is
The Independent Investigation of Truth,
wherein each individual acquires knowledge with their
―own eyes and not through the eyes of others‖. Baha‘u‘llah
―Another new principle revealed by… Baha‘u‘llah is the
injunction to investigate truth; that is to say, no man
should blindly follow his ancestors and forefathers. Nay,
each must see with his own eyes, hear with his own
ears, and investigate the truth himself in order that he
may follow the truth instead of blind acquiescence and
imitation of ancestral beliefs.‖
-Abdu‘l-Baha

Democratic Elections
Since there is no clergy the Baha'i faith is
organized democratically. Elections are made
through secret ballot, and nominations or
canvasing are strictly forbidden. In fact, Baha‘is
are admonished not to discuss who they vote for
with another person.
The decision-making process is one of prayer and
meditation, with the criteria of one‘s selection
founded on the character and understanding of the
eligible individuals.

The administrative body at the local level is called
the Local Spiritual Assembly
If there are enough adult Baha‘is in a town, the
community will elect nine individuals to serve on
this Assembly. The role of the Assembly is to:
-support the local community
-facilitate the organization of events and
observances
-counsel individual Baha‘is if specific issues arise
-solemnize Baha'i marriages

The organizational body at the national level is
called
The National Spiritual Assembly

The National Spiritual Assembly is also formed of
nine individuals. These individuals are
democratically elected by (regionally elected)
representatives. The NSA supports and oversees
the affairs of the national Baha'i community.

Shoghi Effendi outlined a high administrative
standard for these Assemblies:
―Let us also remember that at the very root of the Cause
lies the principle of the undoubted right of the individual to
self-expression, his freedom to declare his conscience and
set forth his views… Let us also bear in mind that the
keynote of the Cause of God is not dictatorial authority but
humble fellowship, not arbitrary power, but the spirit of
frank and loving consultation. Nothing short of the spirit of a
true Bahá‘í can hope to reconcile the principles of mercy
and justice, of freedom and submission, of the sanctity of
the right of the individual and of self-surrender, of vigilance,
discretion and prudence on the one hand, and fellowship,
candor, and courage on the other.‖
-Shoghi Effendi, Baha'i Administration

The global administrative body is
The Universal House of Justice
The Universal House of Justice is elected by the members
of the National Spiritual Assemblies. It is also made up on
nine individuals.
Baha‘u‘llah specified that the Universal House of Justice
was to be the supreme legislative body of the Baha'i
community. This means that while the UHJ cannot interpret
the Writings of the Baha'i Faith or change any of the
revealed laws or principles, they do have the authority to
legislate on issues that are not specifically addressed in the
sacred texts.

Baha‘u‘llah stated that each age has its own problems,
and that these emerging issues will need to be
addressed by the UHJ. He also stated that the rulings of
the Universal House of Justice would be protected from
error:
―…each day there is a new problem and for every
problem an expedient solution, such affairs should be
referred to the Ministers of the House of Justice that they
may act according to the needs and requirements of the
time. They...are the recipients of divine inspiration from
the unseen kingdom.‖
Abdu‘l-Baha also wrote:
―That which this body, whether unanimously or by a
majority doth carry, that is verily the truth and the
purpose of God Himself.‖

Consultation
The decision making process within the Baha'i Faith is founded on
consultation. The process of consultation was carefully outlined by
Abdu‘l-Baha, and consists of these elements:
-A condition of love and harmony that is mindful of the absolute unity of
the participants.
-Reliance on God
-A courteous, dignified, careful and moderate expression of one‘s views
-Detachment from one‘s own opinion, so as to not be stubborn or
insistent.
-The free expression of opinion, and a respect for divergent thoughts.
-If a consensus cannot be reached, the majority of voices prevail, and
all must voluntarily submit to the majority decision.
Abdu‘l-Baha explains that it is absolutely necessary for all participants
to submit to the majority because if a decision happens to be wrong,
the consequences of that decision will be recognized much more
quickly if all the participants are working together, and the problem can
be remedied quickly and with clarity. If some do not act in accord with
the decision of the majority, it will obscure the source of the problem
and will slow the remedial process considerably.

The Writings of The Bab and Baha‘u‘llah are
considered by Baha‘is to be divine
revelation.
Baha‘u‘llah wrote thousands of compositions, often in
his own hand. Baha‘u‘llah wrote in many styles,
sometimes using simple language, but often in a highly
mystical and poetic manner.
It is helpful to note that in His writings, Baha‘u‘llah
speaks as God‘s Servant, expressing His devotion and
unconditioned submission to God, and as the
mouthpiece of God, addressing humanity with
unconditioned authority.

The writings of Abdu‘l-Baha and Shoghi Effendi
are considered authoritative in that they each had
the authority to interpret the spiritual meaning of
Baha‘u‘llah‘s writings.

However, according to Shoghi Effendi, only the
writings of the Bab, Baha‘u‘llah, and Abdu‘l-Baha
are considered Baha'i scripture.

Authenticity is of primary importance in the Baha'i
Faith. Unless authentication can be categorically
proved, the text is not considered authoritative.
Similarly, notes taken by those who heard the sayings
of the Baha'i central figures are also not considered
authoritative.
These unauthenticated texts can still be used by the
Baha‘is, but no scriptural authority is given to them.

Some Central Texts of Baha'i
Scripture:
The Kitab-i-Aqdas

(All of the following are Baha‘u‘llah‘s writings)

Translated, this title means The Book of Laws. This book is also referred to as The Most
Holy Book, and as such has foremost importance in the Baha‘i canon.

The Kitab-i-Iqan
This title means The Book of Certitude. This is often considered the primary theological
work within Baha'i scripture.

The Hidden Words
This is a collection of short passages. Baha‘u‘llah stated that within this relatively small
book was contained the basic essence of spiritual Truth. Abdu‘l-Baha said that ―The
Hidden Words is a treasury of divine mysteries. When thou ponderest its contents, the
doors of the mysteries will open.‖

Gleanings from the Writings of Baha’u’llah
A compilation of selected writings by Baha‘u‘llah. This book was compiled by Shoghi
Effendi. The compilation is separated into sections, each of which specifically address a
theological issue, including the Manifestation of God, the nature of the human soul, the
revelation of Baha‘u‘llah, and the spiritual meaning of life.

The Oneness of Humanity
―O contending peoples and kindreds of the earth! Set your faces
towards unity, and let the radiance of its light shine upon you.
Gather ye together, and for the sake of God resolve to root out
whatever is the source of contention amongst you…. There can
be no doubt whatever that the peoples of the world, of whatever
race or religion, derive their inspiration from one heavenly
Source, and are the subjects of one God.‖
―All men are the leaves and fruit of one same tree… they all
have the same origin. The same rain has fallen upon them
all, the same warm sun makes them grow, they are all refreshed
by the same breeze… the whole of humanity is enveloped by the
Mercy and Grace of God. As the Holy Writings tell us: All men
are equal before God.‖
-Abdu‘l-Baha, Paris Talks

The world is but one country,
and mankind its citizens.
-Baha’u’llah

Unity In Diversity
―Should any one contend that true and enduring unity
can in no wise be realized in this world, inasmuch as
its people widely differ in their manners and habits,
their tastes, their temperament and character, their
thoughts and their views, to this we make reply that
differences are of two kinds; the one is the cause of
destruction, as exemplified by the spirit of contention
and strife which animates mutually conflicting and
antagonistic peoples and nations, whilst the other is
the sign of diversity, the symbol and the secret of
perfection, and the revealer of the bounties of the Allglorious.‖
– Abdu‘l-Baha

Baha'i communities can be found
all over the planet

The Baha'i community honors its diversity
and celebrates the cultural heritage of
humanity

Snapshots of
different
Baha'i events
from all over
the world.

The Elimination of All Forms of
Prejudice
Prejudice is the product of separation and division, and as such
is the antithesis of unity. In His writings Baha‘u‘llah calls on
humanity to rid itself of personal prejudices:
―Close your eyes to racial differences, and welcome all with the
light of oneness.‖ -From The Advent of Divine Justice
Abdu‘l-Baha placed great emphasis on this issue:
―Beware of prejudice; light is good in whatsoever lamp it is
burning. A rose is beautiful in whatever garden it may bloom. A
star has the same radiance if it shines from the east or the
west… We must banish prejudice. Religious, patriotic, racial
prejudices must disappear, for they are the destroyers of human
society. We must become the cause of the unity of the human
race.‖

“O Children of Men! Know ye not why We
created you all from the same dust? That
no one should exalt himself over the other.
It is incumbent on you to be even as one
soul, to walk with the same feet… that by
your deeds and actions, the signs of oneness
and the essence of detachment may be
made manifest.”
-Baha’u’llah

Harmony of Science and Religion
―God has endowed man with intelligence and reason whereby
he is required to determine the verity of questions and
propositions. If religious beliefs and opinions are found
contrary to the standards of science, they are mere
superstitions and imaginations; for the antithesis of knowledge
is ignorance, and the child of ignorance is superstition.
Unquestionably there must be agreement between true
religion and science.‖ -Abdu‘l-Baha, Baha'i World Faith
―Religion and science are the two wings upon which man‘s
intelligence can soar into heights, with which the human soul
can progress… Should a man try to fly with the wing of
religion alone he would quickly fall into the quagmire of
superstition, whilst on the other hand, with the wing of science
alone he would also make no progress, but fall into the
despairing slough of materialism.‖

Elimination of Extremes of Wealth and
Poverty
―…the disease which afflicts the body politic is lack of love
and absence of altruism…‖ -Abdu‘l-Baha
The Baha'i Writings assert that while the true solutions to
economic problems are individual spiritual perception and
transformation, nations also must strive for the economic
security of all their citizens.
Baha‘u‘llah stated that economic injustice is a moral evil:
―O Children of Dust! Tell the rich of the midnight sighing of
the poor, lest heedlessness lead them into the path of
destruction, and deprive them of the Tree of Wealth.‖

Equality of Men and Women
In the Baha'i Writings God is seen as being without gender and
similarly the human soul is also considered genderless.
Therefore, gender and sexuality are understood as belonging to
the physical world and having no bearing on our spiritual reality.
However, it does become useful to explore gender as a reflection
of the ―Masculine‖ and ―Feminine‖ attributes of God.
It is understood that life arises out of the interplay between the
masculine and feminine qualities, and that as a general rule men
and women express those complementary qualities. The Baha'i
writings repeatedly assert that men and women are absolutely
equal: that each is capable of reflecting all the attributes of God
in equal measure.

―Know thou, O handmaid, that in the sight of Bahá, women are accounted
the same as men, and God hath created all humankind in His own
image, and after His own likeness. That is, men and women alike are the
revealers of His names and attributes, and from the spiritual viewpoint
there is no difference between them.‖
-Abdu‘l-Baha, Selections From the Writings of Abdu‘l-Baha
―What, then, constitutes the inequality between man and woman? Both
are human. In powers and function each is the complement of the other.
At most it is this: that woman has been denied the opportunities which
man has so long enjoyed, especially the privilege of education....
And let it be known once more that until woman and man recognize and
realize equality, social and political progress here or anywhere will not be
possible. For the world of humanity consists of two parts or members:
one is woman; the other is man. Until these two members are equal in
strength, the oneness of humanity cannot be established, and the
happiness and felicity of mankind will not be a reality. God willing, this is
to be so.‖
-Abdu‘l-Baha, The Promulgation of Universal Peace

However, women are exempt from certain
situations:
―In the Dispensation of Bahá‘u‘lláh, women are advancing side
by side with men. There is no area or instance where they will
lag behind: they have equal rights with men, and will enter, in the
future, into all branches of the administration of society. Such will
be their elevation that, in every area of endeavour, they will
occupy the highest levels in the human world…
But there are certain matters, the participation in which is not
worthy of women. For example, at the time when the community
is taking up vigorous defensive measures against the attack of
foes, the women are exempt from military engagements…under
such a circumstance defense is necessary, but it is the duty of
men to organize and execute such defensive measures and not
the women—because their hearts are tender and they cannot
endure the sight of the horror of carnage, even if it is for the sake
of defense. From such and similar undertakings the women are
exempt…‖

In the Baha'i Faith, women can, and do, work as equals
with men in every area of worship, service and
administration – except for one. The only institution on
which a woman cannot serve is the Universal House of
Justice.
This is, perhaps, one of the exemptions Abdu‘l-Baha
referred to. While we don‘t yet understand why women
cannot serve on this institution, Baha‘is are assured that
this ruling in no way compromises the principles of the
absolute equality of women and men, and that its
purpose will be as clear as day in the future.
―The House of Justice, however, according to the explicit
text of the Law of God, is confined to men; this for a
wisdom of the Lord God's which will ere long be made
manifest as clearly as the sun at high noon.‖
-Abdu‘l-Baha

The Baha'i Faith and Other
Religions proceeded from the
Since Baha‘is believe that all religions have

same Source there is no justification for Baha‘is to have religious
intolerance. Belief in the principle of the oneness of humanity
requires Baha‘is to approach their fellow man with respect and
acceptance:
―Indeed, human beings have a tendency to view their own beliefs
as right, and all others as wrong… The Baha'i- writings
admonish humankind to abandon such intolerant attitudes and
replace them with mutual respect and forbearance.‖ -from
Eliminating Religious Intolerance

―It is incumbent upon every man, in this Day, to hold fast unto
whatsoever will promote the interests, and exalt the station, of all
nations and just governments. Through each and every one of
the verses which the Pen of the Most High hath revealed, the
doors of love and unity have been unlocked and flung open to
the face of men. We have erewhile declared — and Our Word is
the truth — ‗Consort with the followers of all religions in a spirit of

―Teaching‖
Baha‘is see it as their duty (and their privilege) to share their spiritual
understanding with those who might be interested. Baha‘is believe that
Baha‘u‘llah is the Manifestation of God for the present day, and that His
religion offers spiritual solutions to the current problems that face
individuals and society at large. There is absolutely no practice of
coerced conversion or proselytizing, but Baha‘is will often seek
opportunities to tell others about the Baha'i Faith.
When Baha'is teach the Faith to others they are asked by the Writings
to do so with respect and detachment, understanding that there are as
many spiritual paths as there are feet to walk them.
―The friends should be engaged in educating the souls and should
become instruments in aiding the world of humanity to acquire spiritual
joy and fragrance.‖ –Shoghi Effendi

―To find these receptive souls and teach them, with tact and
understanding, is the duty and privilege of every single Bahá'í.‖
-Shoghi Effendi

Mystical Practice and Formal
Religion
Through prayer, meditation, and the pursuit of spiritual development,
Baha‘is are called on to have a mystical life that illuminates the
religious structure of the Baha'i Faith.
―The Bahá'í Faith, like all other Divine Religions, is thus fundamentally
mystic in character. Its chief goal is the development of the individual
and society, through the acquisition of spiritual virtues and powers. It is
the soul of man which first has to be fed. And this spiritual nourishment
prayer can best provide. Laws and institutions, as viewed by
Bahá'u'lláh, can become really effective only when our inner spiritual
life has been perfected and transformed. Otherwise religion will
degenerate into mere organization, and become a dead thing.‖ -Shoghi
Effendi

―The need is very great, everywhere in the world, in and outside the
[Bahá'í] Faith, for a true spiritual awareness to pervade and motivate
people's lives. No amount of administrative procedure or adherence to
rules can take the place of this soul-characteristic, this spirituality which
is the essence of man.‖
-Shoghi Effendi

Heaven
The Baha'i writings state that the worlds of God are infinite in number,
and that the human soul continues to progress through the worlds of
God until it reaches the presence of God.

"Know thou of a truth that the soul, after its separation from the body,
will continue to progress until it attaineth the presence of God, in a state
and condition which neither the revolution of ages and centuries, nor
the changes and chances of this world, can alter. It will endure as long
as the Kingdom of God, His sovereignty, His dominion and power will
endure. It will manifest the signs of God and His attributes, and will
reveal His loving-kindness and bounty.‖ -Baha‘u‘llah, Gleanings

Baha‘u‘llah‘s writings explain that, different from our physical
world, the world beyond this one is spiritual and something we
cannot yet conceive of. And just as an unborn child develops
arms and feet inside the womb, in the next world we will greatly
depend on the spiritual qualities that we develop here.
―That world beyond is a world of sanctity and radiance; therefore,
it is necessary that in this world he should acquire these divine
attributes. In that world there is need of spirituality, faith,
assurance, the knowledge and love of God. These he must
attain in this world so that after his ascension from the earthly to
the heavenly Kingdom he shall find all that is needful in that
eternal life ready for him. That divine world is manifestly a world
of lights; therefore, man has need of illumination here. That is a
world of love; the love of God is essential. It is a world of
perfections; virtues, or perfections, must be acquired.‖ -Abdu‘lBaha
―The world beyond is as different from this world as this world is
different from that of the child while still in the womb of its
mother.‖ -Baha‘u‘llah, Gleanings

Hell?
The Baha'i writings state that Hell is not a place, but
rather a state of being. Hell is seen as the pain that
results from remoteness from God, just as Heaven is the
state of progress towards God.
―…there is no greater torture than being veiled from God,
and no more severe punishment than sensual vices,
dark qualities, lowness of nature, engrossment in carnal
desires. When they are delivered through the light of
faith from the darkness of these vices, and become
illuminated with the radiance of the sun of reality, and
ennobled with all the virtues, they esteem this the
greatest reward, and they know it to be the true
paradise.‖
-Abdu‘l-Baha, Some Answered Questions

The Baha'i Faith and the Natural
World
The Baha'i writings have an attitude of reverence for the
natural world. Baha‘is understand that it is in their best
interest to work in harmony with the earth, and to find a
responsible and sustainable way living.
―The civilization, so often vaunted by the learned
exponents of arts and sciences, will, if allowed to
overleap the bounds of moderation, bring great evil upon
men… If carried to excess, civilization will prove as
prolific a source of evil as it had been of goodness when
kept within the restraints of moderation. Meditate on
this...

The Baha'i Writings also
speak of the natural world
as a vehicle for
understanding spiritual
reality and God.
―There are two Books: one is the Book of creation and
the other is the written Book. The written Book
consisteth of the heavenly Books which are revealed to
the Prophets of God and have issued forth from the lips
of His Manifestations. The Book of creation is the
preserved Tablet and the outspread Roll of existence.
The Book of creation is in accord with the written Book…
When thou readest the written Book thou wilt become
aware of the mysteries of God, but when thou gazest at
the Book of creation thou wilt observe the signs,
symbols, realities and reflections of the hidden mysteries
of the bounties of [God].‖

Shoghi Effendi stated that Man and Nature are
deeply connected:
―We cannot segregate the human heart from the
environment outside us and say that once one of
these is reformed everything will be improved. Man
is organic with the world. His inner life moulds the
environment and is itself deeply affected by it. The
one acts upon the other and every abiding change in
the life of man is the result of these mutual
reactions.‖

Art in all forms is encouraged…
―By the power of the Holy Spirit, working through his soul, man is
able to perceive the Divine reality of things. All great works of art
and science are witnesses to this power of the Spirit.‖
―In accordance with the Divine Teachings, the acquisition of
sciences and the perfection of arts is considered as acts of
worship. If a man engages with all his power in the acquisition of
a science or in the perfection of an art, it is as if he has been
worshipping God in the churches and temples.‖
-Abdu‘l-Baha, Baha'i World Faith

‗Canticle‘ (1954) by Mark Toby, a
Baha'i abstract expressionist
painter.

In the Baha'i Faith there are prohibitions against
alcohol
and drugs, as they ―stupefy‖ the mind and cause
―torpor of the soul‖.
―Become ye intoxicated with the wine of the love of God, and not with that
which deadeneth your minds…‖
― The one diminisheth the intelligence of man, the other increaseth it. The one
leadeth to perdition, the other bestoweth life‖. -Baha‘u‘llah
―Alcohol consumeth the mind and causeth man to commit acts of absurdity,
but [drugs] freeze the spirit, petrify the soul, waste the body and leave man
frustrated and lost.‖
-Abdu‘l-Baha
―Intellect and the faculty of comprehension are God‘s gifts whereby man is
distinguished from other animals. Will a wise man want to lose this Light in
the darkness of intoxication? No by God… He will, rather, do that which will
develop his powers of intelligence and understanding, and not increase his
negligence, heedlessness and decline.‖ -Abdu‘l-Baha

However, perhaps the most strongly prohibited act
of all in the Baha'i writings is backbiting
The Baha'i writings make it very clear that Baha‘is should
make every effort to avoid faultfinding and slander.
―O Son of Man! Breath not the sins of others so long as
thou art thyself a sinner.‖ -Baha‘u‘llah

―Never to allow ourselves to speak one unkind word
about another, even though that other be our enemy.‖ Abdu‘l-Baha
―The worst human quality and the most great sin is
backbiting, more especially when it emanates from the
tongues of the believers of God. If some means were
devised so that the doors of backbiting could be shut
eternally, and each one of the believers of God unsealed
his lips in praise of others… the hearts [would be]

Homosexuality
This is a deeply complicated issue, and as its discussion
has significant impact on the human heart, this topic will not
be discussed in small snippets of information. Rather, the
reader is directed to this website for a comprehensive
representation of this subject:
www.bnasaa.org/sexuality.html
The approach to homosexuality in the Baha'i writings
cannot be summed up in a few sentences, so it is important
to read as much as possible, particularly the essays at the
end of the section written by individual Baha‘is.

However it is important to note that:
-The essence of Baha‘u‘llah‘s teachings is love and
compassion, and none of God‘s creatures are exempt
from this right.
-Baha‘is seek to eliminate ALL forms of prejudice.
-Baha‘is do not seek to impose their beliefs or practices on

Power
It may be useful to note that, as in all spiritual faiths, the Baha'i
Writings define power as the ability to move the hearts of man
through attraction, rather than controlling others through force or
aggressive persuasion.
―They who are the beloved of God, in whatever place they gather
and whomsoever they may meet, must evince, in their attitude
towards God, and in the manner of their celebration of His praise
and glory, such humility and submissiveness that every atom
of the dust beneath their feet may attest the depth of their
devotion. The conversation carried by these holy souls should be
informed with such power that these same atoms of dust will be
thrilled by its influence.‖ -Baha‘u‘llah
Though it is the natural tendency of human beings to seek the
―power‖ of forceful influence, many steps have been taken within
Baha‘u‘llah‘s religion in order to prevent ―power-grabbing‖, such
as the private election process, and the lack of clergy.
Administrative positions carry no spiritual authority, and are
accepted with an attitude of service and humility.

Gathering in
Tuvalu

Baha'i communities have numerous ongoing
activities. Some events are regular and structured
by the Baha'i calendar. Other events are planned
at the discretion of the community according to its
needs.

The Baha'i year is broken
into nineteen months of
nineteen days, and each
month is named for an
attribute of God. The Baha'i
calendar is solar, and begins
on the spring equinox.
Depending on the year, there
are 4 or 5 days that do not fit
into a month. These days
comprise the Festival of
Ayyam-i-Ha and are
designated ―days out of
time‖. This is a celebratory
time within the community,
characterized by acts of
service to others, and
commemorates God‘s
transcendence above His
attributes (i.e. His
Unknowable Essence).

Feast

At the beginning of each month the local community comes
together for ―Feast‖, a gathering that consists of devotions
(the reading of prayers and scripture), consultation about
community affairs, and socialization. The purpose of Feast
is to maintain the unity of the community, address its
needs, and to be an opportunity for community worship.
Unless a Baha'i community is large enough to own a Baha'i
Centre, Feast is usually held an the home of one of the
community members.

Other Baha'i events that are determined by
the Baha'i calendar are:
-Holy Day observances such as the Birth of
Baha‘u‘llah and the Martyrdom of the Bab.
-The Baha'i New Year
-Ayyam-i-Ha
-The Fasting period (in the spring Baha'is fast for
nineteen days between sunrise and sunset)
-Community Elections

Community events that are not determined
by
the Baha‘i calendar are:
-Regular Devotional Gatherings
-Study Groups (where scripture is studied, Baha'i
or otherwise)
-Informational gatherings for those interested in
learning about the Baha'i Faith (called Firesides)
-Children‘s spiritual education classes
-Youth activities
-Artistic events
-Social events
-Service activities

No Congregational Prayer
Prayer in the Baha'i community is an individual
act. There is only one congregational prayer in
the Baha'i writings, and that is the Prayer for
the Dead.

Therefore, at Baha'i community gatherings an
individual person does not pray on behalf of
everyone else. Individual Baha'is may read
prayers within a group, and others may share in
the moment or the meaning of the words, but
the act of praying is an individual initiative.

Ya Baha‘u‘l-Abha
―O Glory of Glories‖
Baha‘u‘llah identified ―The All-Glorious‖ as the
greatest name (or attribute) of God. ―O Glory of
Glories‖ is an invocation of Baha‘u‘llah‘s name, and
speaks to His station as a Manifestation of God. The
preceding symbol is this invocation written in
calligraphic form, and is often positioned in a place
of respect in the home of a Baha‘i.
Baha‘is also use a version of the Greatest Name as
a greeting. This version is spoken as
Allah‘u‘Abha, which means ―God, the MostGlorious‖.

-The ringstone symbol was designed by Abdu‘lBaha, and is found on Baha'i rings and other
jewelry. It is a stylized form of the word ―Baha‖
with two five-pointed stars on either side,
representing The Bab and Baha‘u‘llah. The three
horizontal lines represent God, The Manifestation
of God, and the world of creation (from top to
bottom), and the vertical line represents the Holy
Spirit.
-The five pointed star was the symbol of the Babi
Faith, and is also technically the symbol of the
Baha'i Faith (however now it is more common to
use the nine pointed star). The five pointed star
traditionally represents the human temple The Bab‘s writings written in
(the
the form of a five-pointed
body).
star.

-The nine-pointed star is one of the most
commonly used symbols of the Baha'i Faith.
For Baha‘is the number nine represents the
number of perfection and greatest possible
unity (being the highest single digit number).
The nine-pointed star also represents the
unity of the 9 major world religions.

Prayer
Prayer and meditation are a
fundamental elements of
Baha'is spiritual life.
Abdu‘l-Baha explained that
prayer is ―conversation with
God‖.

Shoghi Effendi wrote that, ―the core of religious faith is that
mystic feeling that unites man with God. This state of spiritual
communion can be brought about and maintained by means of
meditation and prayer. And this is the reason why Bahá'u'lláh
has so much stressed the importance of worship. It is not
sufficient for a believer to merely accept and observe the
teachings. He should, in addition, cultivate the sense of
spirituality, which he can acquire chiefly by the means of prayer.
The Bahá'í Faith, like all other Divine religions, is thus
fundamentally mystic in character. Its chief goal is the
development of the individual and society, through the
acquisition of spiritual virtues and powers. It is the soul of man

Together, The Bab, Baha‘u‘llah, and Abdu‘l-Baha wrote
hundreds of prayers, and most often these are the
prayers that Baha‘is will use for personal praying and for
group devotions.
Baha‘is can also use their own language to pray when
they feel the need to speak from the heart. As Abdu‘lBaha said, prayer is ―conversation with God,‖ and
therefore can be quite informal.
It may also be helpful to note that very often Baha'i
prayers are ended with praise for God by the naming His
attributes. This is an expression of devotion, but the
naming of these attributes also gives Baha‘is the
opportunity to identify the qualities of God and to
examine how these attributes can be expressed in their
own lives.

To read some of the prayers of the Baha'i Faith visit:
www.bahaiprayers.org

O God!

Refresh and gladden my spirit. Purify my
heart. Illumine my powers. I lay all my affairs in
Thy hand. Thou art my Guide and my Refuge. I will
no longer be sorrowful and grieved; I will be a happy
and joyful being. O God! I will no longer be full of
anxiety, nor will I let trouble harass me. I will not
dwell on the unpleasant things of life.
God! Thou art more friend to me than I am to
myself. I dedicate myself to Thee, O Lord.
-Abdu’l-Baha

Obligatory Prayer
Baha‘is also have a practice of obligatory prayer.
There is a choice of three: a short, a medium, and a
long.
The short obligatory prayer is said once a day
between noon and sunset. The medium obligatory
prayer is said three times in a day, at morning, noon,
and night. The long obligatory prayer is said once at
any time during the day.

Baha‘is are only required to say one of the prayers in
a given day, and when saying these prayers the
individual turns to face the Shrine of Baha‘u‘llah in
Israel.

―As for obligatory prayer, it hath been sent down by
the Pen of the Most High in such wise that it setteth
ablaze the hearts and captivateth the souls and
minds of men.‖
-Baha‘u‘llah
―Obligatory prayers and supplications are the very
water of life. They are the cause of existence, of the
refinement of souls, and of their attainment to the
utmost joy. Exercise the greatest care in this regard,
and encourage others to recite the Obligatory
Prayers and supplications.‖
-Abdu‘l-Baha

The Short Obligatory Prayer:
I bear witness, O my God, that Thou hast created
me to know Thee and to worship Thee. I testify,
at this moment, to my powerlessness and to Thy
might, to my poverty and to Thy wealth.
There is none other God but Thee, the Help in
Peril, the Self-Subsisting.
-Baha’u’llah

Meditation
In the Baha'i Writings prayer and meditation go hand
in hand. Some Baha‘is consider meditation the
practice of deepening on the Sacred Writings.
Meditation can also be the careful and prayerful
consideration of a personal issue in order to come to
a course of action. First and foremost, meditation is
the practice of being receptive to the divine spirit.
Shoghi Effendi writes, ―It is not sufficient to pray
diligently for guidance, but this prayer must be
followed by meditation as to the best methods of
action and then action itself… because prayers can
only be answered through action and if someone‘s
action is wrong, God can use that method of
showing the pathway which is right.‖

―The meditative faculty is akin to the
mirror; if you put it before earthly
objects it will reflect them. Therefore if
the spirit of man is contemplating
earthly subjects he will be informed of
these. But if you turn the mirror of your
spirits heavenwards, the heavenly
constellations and the rays of the Sun
of Reality will be reflected in your
hearts, and the virtues of the Kingdom
will be obtained.‖
Abdu‘l-Baha, Paris Talks
―The inspiration received through meditation is of a nature
that one cannot measure or determine. God can inspire
into our minds things that we had no previous knowledge
of, if He desires to do so.‖
-Shoghi Effendi

A Baha'i house of worship is a place of
prayer and meditation and is open to
people of all faiths.
The architecture is often chosen to
reflect the culture in which the House of
Worship has been erected, but they all
have nine sides and a central dome,
which is meant to symbolize the unity
and diversity of the human race.
There are currently seven Houses of
Worship around the world, one on each
(habitable) continent, and there are
currently plans to build local houses of the Chicago House of
A pillar from
worship within the larger Baha'i
Worship. It shows the symbols of the
major world faiths, signifying the unity of
communities.
religion.

An Areal View of the Indian House of
Worship

Temple currently being built in Santiago,
Chile

The Baha'i holy sites currently accessible to
Baha‘is are in Israel.
Mount Carmel in Haifa was chosen by
Baha‘u‘llah as the resting place for the body
of The Bab. He directed Abdu‘l-Baha to build
a shrine there in honor of The Bab‘s station
as a Manifestation of God and as the
forerunner of Baha‘u‘llah.

These are views of the Shrine of The
Bab on Mt. Carmel. Nineteen
terraces have been shaped into the
mountain, each adorned with
gardens and fountains. The terraces
are often referred to as the hanging
gardens of Haifa.

The global administrative centre is also
located on Mt. Carmel
The Archives Building

The buildings of the International
Teaching Centre, The Seat of the
Universal House of Justice and the
Centre for the Study of the Texts.

The Seat of
the
Universal
House of
Justice

After 27 years of exile and imprisonment,
Baha‘u‘llah, though still a prisoner, was finally
allowed to live outside of the prison city of Akka (due
to respect and admiration from local government
officials). Abdu‘l-Baha arranged to rent a large home
in the surrounding countryside. This property was
named Bahji, and it was here Baha‘u‘llah spent the
last 13 years of his life.
He passed away in 1892 and was buried in a simple
room in one of the adjoining buildings, which is now
designated as His shrine.
The shrine of Baha‘u‘llah is considered the foremost
holy place for Baha‘is, and is the direction to which
Baha‘is turn to pray.

The house, gardens, and
the Shrine of Baha‘u‘llah
at Bahji

There are two other significant holy places
but they are located in Iraq and Iran where
Baha‘is are still heavily persecuted.
These two properties are the house of
Baha‘u‘llah in Bagdad, and the house of the
Bab in Shiraz. In the future visiting these two
houses will be part of Baha'i pilgrimage.

In 1922 the House of Baha‘u‘llah was confiscated by the Shi‘ih
authorities and has yet to be returned to the Baha‘is.

The house of the Bab has been destroyed twice. It was first
destroyed by those hostile to the Baha‘is 1955 and was
subsequently rebuilt. More recently it was destroyed during
the Islamic Revolution (1979), and later a mosque was built on
the site.

The House of the
Bab Rebuilt

Present Day

• How to pronounce ―Baha'i‖: baa high
(emphasis on the second syllable)
• How to pronounce ―Baha‘u‘llah‖: baa ha oo la
(emphasis on the second syllable)
• It is generally not polite to refer to the Baha'i
religion as Bahaism, or to Baha‘is as
Bahaists. These terms are not used within
the Baha'i community. Baha'i means
―follower of Baha‖.
• At a Baha'i devotional meeting or community
event it is polite to wear modest clothing and
to observe silence while prayers or scripture
are being read.

Further Reading
Baha‘i International Website – www.bahai.org
Comprehensive overview of the Baha'i Faith –
info.bahai.org
Baha'i Writings – reference.bahai.org
Baha'i Prayers – www.bahaiprayers.org
The Life of Baha‘u‘llah – www.bahaullah.com
Photos Depicting the Life of Baha‘u‘llah –
www.bahaullah.org

Sources
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info.bahai.org
http://media.bahai.org/
http://www.bahaullah.org/
http://commons.wikimedia.org/wiki/Main_Page
Wikipedia.com
Understanding the Baha'i Faith by Wendi Moomen
The Priceless Pearl by Ruhiyyih Khanum
Refreshed and Renewed by Robert Atkinson
The Life of Shoghi Effendi by Danesh
The Guardian ca.bahai.org/guardian
The Baha'i Faith by Perkins and Hainsworth
Eliminating Religious Intolerance from www.bic.org

A General Introduction to the Baha'i Faith (by J. Lane)

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