   #copyright

Bahá'í Faith

2007 Schools Wikipedia Selection. Related subjects: Religious movements,
traditions and organizations

   Series on the
   Bahá'í Faith
   Central figures

   Bahá'u'lláh
   The Báb · Abdu'l-Bahá
   Key scripture
   Kitáb-i-Aqdas · Kitáb-i-Íqán

   The Hidden Words
   Some Answered Questions
   Institutions

   Administrative Order
   The Guardian
   Universal House of Justice
   Spiritual Assemblies
   History

   Bahá'í history · Timeline
   Bábís · Shaykh Ahmad
   Notable individuals

   Shoghi Effendi
   Martha Root · Táhirih
   Badí‘ · Apostles
   Hands of the Cause
   Selected teachings

   Unity of humanity
   Unity of religion
   Gender equality
   Universal education
   Science and religion
   Auxilliary language
   See also

   Symbols · Laws
   Teachings · Literature
   Calendar · Divisions
   Index of Bahá'í Articles

   The Bahá'í Faith is a religion founded by Bahá'u'lláh in 19th century
   Persia. Bahá'ís number around 6 million in more than 200 countries
   around the world.

   According to Bahá'í teachings, religious history is seen as an evolving
   educational process for mankind, through God's messengers, which are
   termed Manifestations of God. Bahá'u'lláh is seen as the most recent,
   pivotal, but not final of these individuals. He claimed to be the
   expected redeemer and teacher prophesied in Judaism, Christianity,
   Islam, Hinduism, Buddhism, and other religions, and that his mission
   was to establish a firm basis for unity throughout the world, and
   inaugurate an age of peace and justice, which Bahá'ís expect will
   inevitably arise.

   "Bahá'í" (Ba-haa-ee or /baˈhaːʔiː/) is either an adjective referring to
   this religion or the term for a follower of Bahá'u'lláh, and not a noun
   referring to the religion as a whole. The term comes from the Arabic
   word Bahá’ (بهاء), meaning "glory" or "splendor".

Beliefs

   Three underlying core assertions are often simply referred to as the
   unity of God, the unity of religion, and the unity of mankind. This
   formulation is often helpful in understanding Bahá'í approaches to a
   variety of religious topics, though it belies much of the complexity
   found in the hundreds of books and letters that form the Bahá'í texts.
   Much of Bahá'í practice and social teachings are rooted in these
   priorities.

God

   Bahá'ís believe in a single, imperishable God, the creator of all
   things, including all the creatures and forces in the universe. The
   existence of God is thought to be eternal, without a beginning or end,
   and is described as "a personal God, unknowable, inaccessible, the
   source of all Revelation, eternal, omniscient, omnipresent and
   almighty." Though inaccessible directly, God is nevertheless seen as
   conscious of his creation, with a will and purpose. Bahá'ís believe
   that God expresses this will in many ways, including through a series
   of divine messengers referred to as Manifestations of God or sometimes
   divine educators. In expressing God's intent, these manifestations are
   seen to establish religion in the world.

   Bahá'í teachings state that God is too great for humans to fully
   comprehend, or to create a complete and accurate image. In the Bahá'í
   religion God is often referred to by titles (e.g. the All-Powerful, or
   the All-Loving), and there is a substantial emphasis on monotheism,
   rejecting such doctrines as the Trinity.

Religion

   Symbols of many religions on the pillar of the Bahá'í House of Worship
   in Wilmette, Illinois
   Enlarge
   Symbols of many religions on the pillar of the Bahá'í House of Worship
   in Wilmette, Illinois

   Bahá'í notions of progressive religious revelation result in their
   accepting the validity of most of the worlds' religions, whose founders
   and central figures are seen as Manifestations of God. These include,
   but are not limited to Jesus, Muhammad, Moses, and Buddha. Bahá'ís also
   believe that other religious figures, such as Adam, Noah, and Hud
   historically existed and were prophets of God. Religious history is
   interpreted as a series of dispensations, where each manifestation
   brings a somewhat broader and more advanced revelation, suited for the
   time and place in which it was expressed. Specific religious social
   teachings (e.g. the direction of prayer, or dietary restrictions) may
   be revoked by a subsequent manifestation so that a more appropriate
   requirement for the time and place may be established. Conversely,
   certain general principles (e.g. neighbourliness, or charity) are seen
   to be universal and consistent. Bahá'ís do not believe that this
   process of progressive revelation will end. They do, however, believe
   that it is cyclical. Bahá'ís do not expect a new manifestation of god
   to appear prior to 1000 years after Bahá'u'lláh's revelation.

   Bahá'í beliefs are sometimes described as syncretic combinations of
   earlier religions' beliefs. Bahá'ís, however, assert that their
   religion is a distinct tradition with its own scriptures, teachings,
   laws, and history. Its cultural and religious debt to the Shi'a Islamic
   matrix in which it was founded is seen as analogous to the Jewish
   socio-religious context in which Christianity was established. Bahá'ís
   describe their faith as an independent world religion, differing from
   the other traditions only in its relative newness and in the
   appropriateness of Bahá'u'lláh's teachings to the modern context.
   Bahá'u'lláh is believed to fulfill the messianic expectations of these
   precursor faiths.

Human beings

   The Ringstone symbol represents humanity's connection to God
   Enlarge
   The Ringstone symbol represents humanity's connection to God

   Bahá'ís believe that human beings have a "rational soul", and that this
   provides the species with a unique capacity to recognize God's station
   and humanity's relationship with its creator. Every human is seen to
   have a duty to recognize God and his manifestations, and to conform to
   their teachings. Through recognition and obedience, service to fellow
   humans and regular prayer and spiritual practice, Bahá'ís believe that
   the soul becomes closer to God, the spiritual ideal in Bahá'í belief.
   When a human dies, the soul passes into the next world, where its
   spiritual development in the physical world becomes a basis for
   judgment and advancement in the spiritual world. Heaven and Hell are
   taught to be spiritual states of nearness or distance from God that
   describe relationships in this world and the next, and not physical
   places of reward and punishment achieved after death.

   The Bahá'í writings emphasize the essential equality of human beings,
   and the abolition of prejudice. Humanity is seen as essentially one,
   though highly varied; its diversity of race and culture are seen as
   worthy of appreciation and tolerance. Doctrines of racism, nationalism,
   caste, and social class are seen as artificial impediments to unity.
   The Bahá'í teachings state that the unification of mankind is the
   paramount issue in the religious and political conditions of the
   present world.

Demographics

   The Bahá'í House of Worship in India attracts an average of 4 million
   visitors a year.
   Enlarge
   The Bahá'í House of Worship in India attracts an average of 4 million
   visitors a year.

   Bahá'í sources usually estimate the worldwide Bahá'í population to be
   above 5 million. Encyclopedias and similar sources estimate from 2 to 8
   million Bahá'ís in the world in the early twenty-first century, with
   most estimates between 5 and 6 million.

   From its origins in the Persian and Ottoman Empires, the Bahá'í Faith
   acquired a number of Western converts by World War I. Fifty years later
   its population was distributed much more towards the Third World as a
   result of Bahá'í pioneering efforts.

   According to The World Almanac and Book of Facts 2004:


   Bahá'í Faith

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


   Bahá'í Faith

   The Bahá'í religion was listed in The Britannica Book of the Year
   (1992–present) as the second most widespread of the world's independent
   religions in terms of the number of countries represented. Britannica
   claims that it is established in 247 countries and territories;
   represents over 2,100 ethnic, racial, and tribal groups; has scriptures
   translated into over 800 languages; and has seven million adherents
   worldwide [2005].

Teachings

   Texts & Scriptures
   of the
   Bahá'í Faith
   Bahá'í literature
   From The Báb
   Persian Bayán · Arabic Bayán
   Writings of the Báb
   From Bahá'u'lláh
   Hidden Words · Seven Valleys
   Gems of Divine Mysteries
   Kitáb-i-Íqán · Gleanings
   Summons of the Lord of Hosts
   Tabernacle of Unity
   Kitáb-i-Aqdas
   Tablets of Bahá'u'lláh
   Epistle to the Son of the Wolf
   From `Abdu'l-Bahá
   Secret of Divine Civilization
   Some Answered Questions
   Paris Talks
   Tablets of the Divine Plan
   Will and Testament
   From Shoghi Effendi
   World Order of Bahá'u'lláh
   Advent of Divine Justice
   God Passes By
   Bahá'í Administration

Summary

   Shoghi Effendi, the appointed head of the religion from 1921 to 1957,
   wrote the following summary of what he considered to be the
   distinguishing principles of Bahá'u'lláh's teachings, which, he said,
   together with the laws and ordinances of the Kitáb-i-Aqdas constitute
   the bed-rock of the Bahá'í Faith:


   Bahá'í Faith

      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 Bahá'u'lláh proclaimed].


   Bahá'í Faith

Social principles

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

          + Unity of God
          + Unity of religion
          + Unity of mankind
          + Gender Equality
          + Elimination of all forms of prejudice
          + World peace
          + Harmony of religion and science
          + Independent investigation of truth
          + Universal compulsory education
          + Universal auxiliary language
          + Obedience to government and non-involvement in partisan
            politics
          + Elimination of extremes of wealth and poverty

Mystical teachings

   Although it concentrates on social and ethical issues as well, some of
   the Bahá'í Faith's foundational texts might be described as mystical.
   Shoghi Effendi has called the Seven Valleys Bahá'u'lláh's "greatest
   mystical composition." It was written to a follower of Sufism, a mystic
   and esoterical tradition of Islam. It was first translated into English
   in 1906, becoming one of the earliest available books of Bahá'u'lláh to
   the West. The Hidden Words is another book written by Bahá'u'lláh
   during the same period, containing 153 short passages described by
   `Abdu'l-Bahá as "a treasury of divine mysteries".

The Covenant

   Bahá'ís have high regard for what is termed the "Greater Covenant",
   which they see as universal in nature, and from "time immemorial" has
   been carried through by the Manifestations of God of all ages. They
   also regard highly the "Lesser Covenant", which is viewed as an
   agreement between a Messenger of God and his followers, unique to each
   revelation, and includes social practices and the continuation of
   authority in the religion. At this time Bahá'ís view Bahá'u'lláh's
   revelation as a binding lesser covenant for his followers; in the
   Bahá'í writings being firm in the covenant is considered as one of the
   main religious virtues a person can work toward.

   With unity as an essential teaching of the religion, Bahá'ís follow an
   administration that they believe is divinely ordained, and therefore
   see attempts to create schisms and divisions as insignificant, doomed
   efforts which are contrary to the teachings of Bahá'u'lláh. Throughout
   Bahá'í history schisms have occurred over the succession of authority.
   The followers of the various Bahá'í divisions, who in total, number in
   the low thousands, are regarded as Covenant-breakers and shunned,
   essentially excommunicated.

History

   Shrine of the Báb in Haifa, Israel.
   Enlarge
   Shrine of the Báb in Haifa, Israel.

   Bahá'í history is often traced through a sequence of leaders, beginning
   with the Báb's May 23, 1844 declaration in Shiraz, and ultimately
   resting on an administrative order established by the central figures
   of the religion. The tradition was mostly isolated to the Persian and
   Ottoman empires until after the death of Bahá'u'lláh in 1892, at which
   time he had followers in thirteen countries of Asia and Africa. Under
   the leadership of his son, `Abdu'l-Bahá, the religion gained a footing
   in Europe and America, and was consolidated in Iran, where it still
   suffered intense persecution. After the death of `Abdu'l-Bahá in 1921,
   the leadership of the Bahá'í community entered a new phase, evolving
   from that of a single individual to an administrative order with a
   system of both elected bodies and appointed individuals.

The Báb

   In 1844 Siyyid `Alí-Muhammad of Shiraz, Iran proclaimed that he was
   "the Báb" ( Arabic: الباب‎ ​ "the Gate"), after a Shi`a religious
   concept. His followers were therefore known as Bábís. As the Báb's
   teachings spread, the Islamic clergy saw it as a threat, and Bábís came
   under increased persecution, at times being forced to choose between
   renouncing their beliefs or being killed. Several military
   confrontations took place between government and Bábí forces. The Báb
   himself was imprisoned and eventually executed in 1850.

   Bahá'ís see the Báb as the forerunner of the Bahá'í Faith, because the
   Báb's writings introduced the concept of " He whom God shall make
   manifest", a Messianic figure whose coming, according to Bahá'ís, was
   announced in the scriptures of all of the world's great religions, and
   whom Bahá'u'lláh, the founder of the Bahá'í Faith, claimed to be in
   1863. The Báb's tomb is located in Haifa, Israel, and is an important
   place of pilgrimage for Bahá'ís. The remains of the Báb were brought
   secretly from Persia to the Holy Land and were eventually interred in
   the Shrine built for them in a spot specifically designated by
   Bahá'u'lláh.

Bahá'u'lláh

   Mírzá Husayn `Alí of Núr was one of the early followers of the Báb, who
   later took the title of Bahá'u'lláh. He was arrested and imprisoned for
   this involvement in 1852. He claimed that while incarcerated in the
   dungeon of the Síyáh-Chál in Tehran, he received the first intimations
   that he was the one anticipated by the Báb. He announced this in 1863.

   Shortly thereafter he was expelled from Persia to Baghdad, in the
   Ottoman Empire; then to Constantinople; then to Adrianople. During this
   time tensions grew between Bahá'u'lláh and Subh-i-Azal, the appointed
   leader of the Bábís, culminating in Bahá'u'lláh's 1866 declaration.
   While in Adrianople, he wrote letters to several rulers of the world,
   including Sultan Abdülâziz, declaring his mission as a Messenger of
   God. As a result Bahá'u'lláh was banished a final time, to the penal
   colony of `Akká, in present-day Israel.

   Towards the end of his life, the strict and harsh confinement was
   gradually relaxed, and he was allowed to live in a home near `Akká,
   while still officially a prisoner of that city. He died there in 1892.
   Bahá'ís regard his resting place at Bahjí as the Qiblih to which they
   turn in prayer each day. During his lifetime, Bahá'u'lláh left a large
   volume of writings; the Kitáb-i-Aqdas, and the Book of Certitude are
   recognized as primary Bahá'í theological works, and the Hidden Words
   and the Seven Valleys as primary mystical treatises.

`Abdu'l-Bahá

   `Abbás Effendi was Bahá'u'lláh's eldest son, known by the title of
   `Abdu'l-Bahá (Servant of Bahá). His father left a Will that appointed
   `Abdu'l-Bahá as the leader of the Bahá'í community, and designated him
   as the "Centre of the Covenant", "Head of the Faith", and the sole
   authoritative interpreter of Bahá'u'lláh's writings.

   `Abdu'l-Bahá had shared his father's long exile and imprisonment, which
   continued until `Abdu'l-Bahá's own release as a result of the Young
   Turk Revolution in 1908. Following his release he led a life of
   travelling, speaking, teaching, and maintaining correspondence with
   communities of believers and individuals, expounding the principles of
   the Bahá'í Faith.

Bahá'í administration

   Bahá'u'lláh's Kitáb-i-Aqdas and The Will and Testament of `Abdu'l-Bahá
   are foundation documents of the Bahá'í administrative order.
   Bahá'u'lláh established the elected Universal House of Justice, and
   `Abdu'l-Bahá established the appointed hereditary Guardianship and
   clarified the relationship between the two institutions. In his Will,
   `Abdu'l-Bahá appointed his eldest grandson, Shoghi Effendi, as the
   first Guardian of the Bahá'í Faith.

   Shoghi Effendi throughout his lifetime translated Bahá'í literature;
   developed global plans for the expansion of the Bahá'í community;
   developed the Bahá'í World Centre; carried on a voluminous
   correspondence with communities and individuals around the world; and
   built the administrative structure of the religion, preparing the
   community for the election of the Universal House of Justice. He died
   in 1957 under conditions that didn't allow for a successor to be
   appointed.

   At local, regional, and national levels, Bahá'ís elect members to
   nine-person Spiritual Assemblies, which run the affairs of the
   religion. There are also appointed individuals working at various
   levels, including locally and internationally which perform the
   function of propagating the faith and protecting the community. The
   latter do not serve as clergy, which the Bahá'í Faith does not have.

   The Universal House of Justice, first elected in 1963, remains the
   supreme governing body of the Bahá'í Faith, and its 9 members are
   elected every five years by the members of all National Spiritual
   Assemblies. Any male Bahá'í, 21 years or older, is eligible to be
   elected to the Universal House of Justice; all other positions are open
   to male and female Bahá'ís.

Involvement in society

Work

   Monasticism is forbidden, and Bahá'ís attempt to ground their
   spirituality in ordinary daily life. Performing useful work, for
   example, is not only required but considered a form of worship.
   Bahá'u'lláh prohibited a mendicant and ascetic lifestyle, encouraging
   Bahá'ís to "Be anxiously concerned with the needs of the age ye live
   in." The importance of self-exertion and service to humanity in man's
   spiritual life is emphasised further in Bahá'u'lláh's writings, where
   he states that work done in the spirit of service to humanity enjoys a
   rank equal to that of prayer and worship in the sight of God.

United Nations

   Bahá'u'lláh wrote of the need for world government in this age of
   humanity's collective life. Because of this emphasis many Bahá'ís have
   chosen to support efforts of improving international relations through
   organizations such as the League of Nations and the United Nations. The
   Bahá'í International Community is an agency under the direction of the
   Universal House of Justice in Haifa, and has consultative status with
   the following organizations:
     * United Nations Economic and Social Council (ECOSOC)
     * United Nations Children's Fund (UNICEF)
     * World Health Organization (WHO)
     * United Nations Development Fund for Women (UNIFEM)
     * United Nations Environment Programme (UNEP)

   The Bahá'í International Community has offices at the United Nations in
   New York and Geneva and representations to United Nations regional
   commissions and other offices in Addis Ababa, Bangkok, Nairobi, Rome,
   Santiago, and Vienna. In recent years an Office of the Environment and
   an Office for the Advancement of Women were established as part of its
   United Nations Office. The Bahá'í Faith has also undertaken joint
   development programs with various other United Nations agencies. In the
   2000 Millennium Forum of the United Nations a Bahá'í was invited as the
   only non-governmental speaker during the summit. See this article for
   further information on the relationship between the Bahá'í
   International Community and the United Nations.

International plans

   In 1939 Shoghi Effendi launched a seven year plan, followed by another
   in 1946. In 1953 he launched the Ten Year World Crusade, with extremely
   ambitious goals for the expansion of Bahá'í communities and
   institutions, the translation of Bahá'í literature into several new
   languages, and the sending of Bahá'í pioneers into previously unreached
   nations. He announced in letters during the Ten Year Crusade that it
   would be followed by other plans under the direction of the Universal
   House of Justice, which was elected in 1963 at the culmination of the
   Crusade. The House of Justice then launched a nine year plan in 1964,
   and a series of subsequent multi-year plans of varying length and goals
   followed, guiding the direction of the international Bahá'í community.

Current international plan

   Since the late 1990's, the House of Justice has been directing
   communities to prepare for large-scale expansion, organizing localities
   into "clusters", creating new institutions such as Regional Councils
   and strengthening the various "training institutes". The recently
   completed five-year plan (2001-2006) focused on developing institutions
   and creating the means to "sustain large-scale expansion and
   consolidation" (Riḍván 158). Since 2001, the Bahá'ís around the world
   have been specifically encouraged to focus on children's classes,
   devotional gatherings, and a systematic study of the religion, known as
   study circles. A new focus was added in December 2005 with the addition
   of " junior youth" classes to the core activities, focusing on
   education for those between 11 and 14.

   The second five-year plan (2006-2011) was launched by the Universal
   House of Justice in April of 2006; it calls upon the Bahá'ís of the
   world to establish advanced patterns of growth and community
   development in over 1,500 "clusters" around the world. It also alludes
   to a possible tier-election process for Local Spiritual Assemblies in
   localities with many Bahá'ís. The years from 2001 until 2021 represent
   four successive five-year plans, culminating in the centennial
   anniversary of the passing of `Abdu'l-Bahá.

Study circles

   Along with a focus on consolidation has come a systematic approach to
   education and community development. The "study circles" are intended
   to be sustainable and self-perpetuating on a large scale. Participants
   complete a sequence of workbooks in small groups, facilitated by a
   tutor, and upon completion of the sequence a participant can then go on
   to facilitate study circles for others.

   The most popular study program is the Ruhi Institute, a study course
   originally designed for use in Colombia, but which has received wide
   use. The first book studies three themes: the Bahá'í writings, prayer,
   and life and death. Subsequent themes include the education of
   children, the lives of the Báb and Bahá'u'lláh, service, and others.

Social practices

Laws

   The laws of the Bahá'í Faith primarily come from the Kitáb-i-Aqdas,
   Bahá'u'lláh's book of laws. While some of the laws from the
   Kitáb-i-Aqdas are applicable at the present time, Bahá'u'lláh has
   provided for the progressive application of other laws that are
   dependent upon the existence of a predominantly Bahá'í society, which
   is expected gradually to come into being. The laws, when not in direct
   conflict with the civil laws of the country of residence are binding on
   every Bahá'í. The observance of personal laws such as prayer or
   fasting, while a universal obligation, is the sole responsibility of
   the individual. Other laws may be enforced to a degree by the
   administrative order, while still others are dependent upon the
   existence of a predominantly Bahá'í society.

   These are a few examples of laws and basic religious observances of the
   Kitáb-i-Aqdas which have been codified by Shoghi Effendi, the appointed
   interpreter of the Bahá'í writings:
     * Recite an obligatory prayer each day after reaching the age of
       maturity, deemed to be 15. There are three such prayers among which
       one can be chosen each day.
     * Pray and meditate daily.
     * Backbiting and gossip is prohibited and denounced.
     * Adult Bahá'ís in good health observe a nineteen-day
       sunrise-to-sunset fast each year from March 2 through March 20.
     * Bahá'ís are forbidden to drink alcohol or to take drugs, unless
       prescribed by doctors.
     * Sexual relationships are permitted only between a husband and wife,
       and thus homosexual acts are not permitted. See Homosexuality and
       Bahá'í Faith.
     * Gambling is strictly forbidden.

Places of worship

   Most Bahá'í meetings occur in individuals' homes, local Bahá'í centers,
   or rented facilities. Worldwide, there are currently seven Bahá'í
   Houses of Worship, basically one per continent, with an eighth under
   construction in Chile. Bahá'í writings refer to an institution called a
   "Mashriqu'l-Adhkár" (Dawning-place of the Mention of God), which is to
   form the centre of a complex of institutions including a hospital,
   university, and so on. Only the first ever Mashriqu'l-Adhkár in
   `Ishqábád, Turkmenistan, was built to such a degree.

Marriage

   Bahá'í marriage is the union of a man and a woman. Its purpose is
   mainly to foster spiritual harmony, fellowship and unity between the
   two partners and the rearing of children. The Bahá'í teachings on
   marriage call it a fortress for well-being and salvation and place
   marriage and the family as the foundation of the structure of human
   society. Bahá'u'lláh highly praised marriage, declaring it an eternal
   command of God, also discouraging divorce, and requiring chastity
   outside of marriage; Bahá'u'lláh taught that a husband and wife should
   strive to improve the spiritual life of each other.

   Bahá'ís intending to marry "should study each other's character and
   spend time getting to know each other before they decide to marry, and
   when they do marry it should be with the intention of establishing an
   eternal bond." Although parents should not choose partners for their
   children, once two individuals decide to marry, they must receive the
   consent of all living parents, even if one partner is not a Bahá'í.
   Interracial marriage is highly praised in the Bahá'í teachings. The
   Bahá'í marriage ceremony is simple; the only compulsory part of the
   wedding is the reading of the wedding vows prescribed by Bahá'u'lláh
   which both the groom and the bride read, in the presence of two
   witnesses. The vows are:

          "We will all, verily, abide by the Will of God."

Symbols

   A stylized nine pointed star, with the calligraphy of the Greatest Name
   in the centre.
   Enlarge
   A stylized nine pointed star, with the calligraphy of the Greatest Name
   in the centre.

   The official symbol of the Bahá'í Faith is the five-pointed star, but a
   nine-pointed star is more frequently used. The ringstone symbol and
   calligraphy of the Greatest Name are also often encountered. The former
   consists of two stars interspersed with a stylized Bahá’ ( Arabic:
   بهاء‎ ​ "splendor" or "glory") whose shape is meant to recall the three
   onenesses. The Greatest Name is Yá Bahá'u'l-'Abhá ( Arabic: يا بهاء
   الأبهى‎ ​ "O Glory of the Most Glorious!")

Calendar

   The Bahá'í calendar is based upon the calendar established by the Báb.
   The year consists of 19 months of 19 days, with four or five
   intercalary days, to make a full solar year. The Bahá'í New Year
   corresponds to the traditional Persian New Year, called Naw Rúz, and
   occurs on the vernal equinox, March 21, at the end of the month of
   fasting. Bahá'í communities gather at the beginning of each month at a
   meeting called a Feast for worship, consultation and socializing.

   Each of the 19 months is given a name which is an attribute of God;
   some examples include Bahá’ (Splendour), ‘Ilm (Knowledge), and Jamál
   (Beauty).The Bahá'í week is familiar in that it consists of seven days,
   with each day of the week also named after an attribute of God; some
   examples include Istiqlál (Independence), Kamál (Perfection) and ‘Idál
   (Justice). Bahá'ís observe 11 Holy Days throughout the year, with work
   suspended on 9 of these. These days commemorate important anniversaries
   in the history of the religion.

Persecution

   Bahá'ís continue to be persecuted in Islamist ruled countries,
   especially Iran, where over 200 believers were executed between 1978
   and 1998. Since the Islamic Revolution of 1979, Iranian Bahá'ís have
   regularly had their homes ransacked or been banned from attending
   university or holding government jobs, and several hundred have
   received prison sentences for their religious beliefs, most recently
   for participating in study circles. Bahá'í cemeteries have been
   desecrated and property seized and occasionally demolished, including
   the House of Mírzá Buzurg, Bahá'u'lláh's father. The House of the Báb
   in Shiraz has been destroyed twice, and is one of three sites to which
   Bahá'ís perform pilgrimage.

   Even more recently the situation of Bahá'ís has worsened; the United
   Nations Commission on Human Rights revealed an October 2005
   confidential letter from Command Headquarters of the Armed Forces of
   Iran to identify Bahá'ís and to monitor their activities and in
   November 2005 the state-run and influential Kayhan newspaper, whose
   managing editor is appointed by Iran's supreme leader, Ayatollah
   Khamenei, ran nearly three dozen articles defaming the Bahá'í Faith.

   Due to these actions, the Special Rapporteur of the United Nations
   Commission on Human Rights stated on March 20, 2006 that she "also
   expresses concern that the information gained as a result of such
   monitoring will be used as a basis for the increased persecution of,
   and discrimination against, members of the Bahá'í faith, in violation
   of international standards. ... The Special Rapporteur is concerned
   that this latest development indicates that the situation with regard
   to religious minorities in Iran is, in fact, deteriorating."

Reactions

   Bernard Lewis states that the Muslim laity and Islamic authorities have
   always had great difficulty in accommodating post-Islamic monotheistic
   religions such as the Bahá'í Faith, since on one hand the followers of
   such religions cannot be dismissed either as benighted heathens, like
   the polytheists of Asia and the animists of Africa, nor as outdated
   precursors, like the Jews and Christians. Moreover, their very
   existence presents a challenge to the Islamic doctrine of the
   perfection and finality of Muhammad's revelation.

   Retrieved from " http://en.wikipedia.org/wiki/Bah%C3%A1%27%C3%AD_Faith"
   This reference article is mainly selected from the English Wikipedia
   with only minor checks and changes (see www.wikipedia.org for details
   of authors and sources) and is available under the GNU Free
   Documentation License. See also our Disclaimer.
