Early History

In May of 1844, a young Persian by the name of Siyyid `Ali Muhammad declared that He was the promised Qa'im of Shi'ah Islam. He assumed the title of The Bab (Gate). The Bab's mission was twofold: He first announced to the people of His native land His own station as an independent Messenger and He also prepared the way for the coming of another Manifestation (messenger) of God, a Prophet who would announce His station soon after The Bab.

The next six years marked a dramatic increase in both the number of persons who became followers of the Bab and in the energy spent by the Shi'ah clergy of Iran to stamp out this new religion. Eventually 20,000 Babis would be put to death for their beliefs. The Bab Himself was imprisoned and was executed in July of 1850.

Many Babis were also imprisoned. Among them was Husayn-`Ali, entitled Baha'u'llah (The Glory of God) by The Bab. Imprisoned for several months in 1853 in Tehran and then exiled to Iraq, in the city of Baghdad in 1863 Baha'u'llah announced to the world His station as the One for Whom the Bab had prepared the way. The majority of the Babis accepted Baha'u'llah's claim and became known as Baha'is (the followers of Baha).

Shortly after His declaration, Baha'u'llah was again banished, even further From His native land: from Baghdad to Constantinople, and then to Adrianople. Finally in 1867, Baha'u'llah was exiled for the last time. He was sent to the prison city of Akka (Acre) in Palestine. He would stay in and around Akka until the end of His life in 1892.

Before Baha'u'llah passed away, He appointed His eldest son, `Abdu'l-Baha, to be the center of His Covenant and the interpreter of His writings. `Abdu'l-Baha was leader of the Baha'i Faith until His own passing in 1921. Although He is not considered to be a Manifestation of God like the Bab and Baha'u'llah, `Abdu'l-Baha's decisions are believed to have been divinely guided and His writings (along with the Bab's and Baha'u'llah's) are considered a part of the Baha'i sacred scripture. After being released from the prison in Akka, `Abdu'l-Baha made several journeys to the West, including a trip to America in 1912.

RECENT HISTORY AND CURRENT STATUS

`Abdu'l-Baha stated in his Will and Testament that leadership of the Baha'i community was to be passed on to his eldest grandson, Shoghi Effendi, who became the "Guardian" of the Baha'i community after `Abdu'l-Baha died. Shoghi Effendi led the Baha'is until his passing in 1957. It was under Shoghi Effendi's leadership that the Baha'i Faith spread to all corners of the world. Today there are Baha'is in over 200 countries and territories and Baha'i literature has been translated into over 700 different languages.

Consistent with the Baha'i principle of independent investigation of truth, according to which no individual Baha'i may offer an interpretation of the Baha'i Writings by which others are bound, there is no clergy in the Baha'i Faith. Baha'i institutions govern the administrative affairs of the Faith. In each locality, nine-member boards known as Local Spiritual Assemblies are elected annually. At the national level are National Spiritual Assemblies, also consisting of nine members, elected annually by representatives of the Baha'is in each country. At the international level is the Universal House of Justice, centered in Haifa, Israel (just across the bay from the prison city of Akka, where Baha'u'llah and `Abdu'l-Baha were imprisoned). The Universal House of Justice also consists of nine members and is elected every five years by members of the National Spiritual Assemblies throughout the world. The Universal House of Justice has final responsibility for overseeing the international Baha'i community.

Basic Teachings of Bahá'u'lláh

Bahá'u'lláh taught that there is one God whose successive revelations of His will to humanity have been the chief civilizing force in history. The agents of this process have been the Divine Messengers whom people have seen chiefly as the founders of separate religious systems but whose common purpose has been to bring the human race to spiritual and moral maturity.

Humanity is now coming of age. It is this that makes possible the unification of the human family and the building of a peaceful, global society. Among the principles which the Baha'i Faith promotes as vital to the achievement of this goal are:

    * the abandonment of all forms of prejudice
    * assurance to women of full equality of opportunity with men
    * recognition of the unity and relativity of religious truth
    * the elimination of extremes of poverty and wealth
    * the realization of universal education
    * the responsibility of each person to independently search for truth
    * the establishment of a world federation
    * recognition that true religion is in harmony with reason & the pursuit of scientific knowledge

Historical Context of the Bábí and Bahá'í Faiths

To assert that a religion is independent of other faiths is not to argue that it began in a religious vacuum. Buddhism emerged from a traditional Hindu background, and only after it had crossed the Himalayas did it assume its full character as a separate faith destined to become a major cultural force in China, Japan, and the lands of Southeast Asia. Similarly, Jesus Christ and his immediate followers began their mission within the context of Judaism and for some two centuries the movement was regarded by neighboring peoples as a reformed branch of the parent religion. Christianity did not appear as a separate religion with its own scriptures, laws, and institutional and ritual forms until it had begun to attract large numbers of adherents from the many non-Semitic races in the Mediterranean world.

The religious matrix of the Bahá'í Faith was Islam. Much as Christianity was born out of the messianic expectations of Judaism, the religion that was to become the Bahá'í Faith arose from eschatological tensions within Islam. In the same way, however, the Bahá'í Faith is entirely independent of its parent religion.

The new faith first appeared in Persia, a predominantly Muslim country. It then spread to neighboring Muslim lands in the Ottoman and Russian Empires and to northern India. Though some early followers were of Jewish, Christian, or Zoroastrian background, the vast majority had been followers of Islam. Their religious ideas were drawn from the Qur'án, and they were primarily interested in those aspects of their new belief system that represented the fulfillment of Islamic prophecies and the interpretation of Muslim teaching. Similarly, the Islamic clergy initially saw those who followed the new faith as Muslim heretics.

Because of the Bahá'í Faith's Islamic background, it is important to give consideration to the Islamic matrix out of which it arose. Such an examination is important for a second reason as well: Islam fits into a concept of both religious history and the relationship between religions which is central to Bahá'í teaching. The Bahá'í Faith is perhaps unique in that it unreservedly accepts the validity of the other great faiths. Bahá'ís believe that Abraham, Moses, Zoroaster, Buddha, Krishna, Jesus, and Muhammad are all equally authentic messengers of one God. The teachings of these divine messengers are seen as paths to salvation which contribute to the "carrying forward of an ever-advancing civilization." But Bahá'ís believe that this series of interventions by God in human history has been progressive, each revelation from God more complete than those which preceded it, and each preparing the way for the next. In this view, Islam, as the most recent of the prior religions, constituted the immediate historical preparation for the Bahá'í Faith. Not surprisingly, therefore, one finds in the Bahá'í writings a great many Quranic terms and concepts.

Some tenets of Islam are especially important to a clear understanding of the Bahá'í Faith. Like Muslims, Bahá'ís believe that God is One and utterly transcendent in His essence. He "manifests" His will to humanity through the series of messengers whom Bahá'ís call "Manifestations of God." The purpose of the Manifestation is to provide perfect guidance not only for the spiritual progress of the individual believer, but also to mold society as a whole. An important difference between the two faiths in this respect is that while, among the existing religions, the Qur'án designates only Judaism, Christianity, and Islam itself as divinely inspired, Bahá'ís believe that all religions are integral parts of one divine plan:

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. The difference between the ordinances under which they abide should be attributed to the varying requirements and exigencies of the age in which they were revealed. All of them, except a few which are the outcome of human perversity, were ordained of God, and are a reflection of His Will and Purpose. ("Gleanings from the Writings of Baha'u'llah", 2nd rev. ed., pg 217)

Although the Baha'i Faith has its origins in the Middle East, it has since its appearance more than 150 years ago become the second most geographically widespread religion after Christianity (according to the 1992 Britannica Book of the Year and the World Christian Encyclopedia). Its membership embraces people from more than 2,100 ethnic, racial, and tribal groups throughout the planet. Thus, its adherents believe that their Faith is a global religion and that to classify the Faith of Baha'u'llah as Eastern or Western is not reflective of its universal spirit and character.

Some of the basic principles of the Baha'i Faith are:

1. The oneness of mankind
"It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world. The earth is but one country and mankind its citizens." --Gleanings from the Writings of Baha'u'llah, p. 250.

2. The oneness of religion
"All these divisions we see on all sides, all these disputes and opposition, are caused because men cling to ritual and outward observances, and forget the simple, underlying truth. It is the outward practices of religion that are so different, and it is they that cause disputes and enmity -- while the reality is always the same, and one. The Reality is the Truth, and truth has no division. Truth is God's guidance, it is the light of the world, it is love, it is mercy. These attributes of truth are also human virtues inspired by the Holy Spirit." --`Abdu'l-Baha, Paris Talks, pp. 120-1.

3. Independent investigation of truth
"Furthermore, know ye that God has created in man the power of reason, whereby man is enabled to investigate reality. God has not intended man to imitate blindly his fathers and ancestors. He has endowed him with mind, or the faculty of reasoning, by the exercise of which he is to investigate and discover the truth, and that which he finds real and true he must accept." --`Abdu'l-Baha, The Promulgation of Universal Peace, p. 291.

4. Religion as a source of unity
"He (Baha'u'llah) sets forth a new principle for this day in the announcement that religion must be the cause of unity, harmony and agreement among mankind. If it be the cause of discord and hostility, if it leads to separation and creates conflict, the absence of religion would be preferable in the world." --`Abdu'l-Baha, Baha'i World Faith, p. 247.

5. The evolutionary nature of religion
Baha'is view religion as a progressive, evolutionary process which needs to be updated as humanity evolves mentally, socially, and spiritually. Every so often a new Prophet is sent to humanity to update religion to the current needs of mankind. These Prophets bring essentially the same spiritual message to mankind; in a form that meets the needs of the people of Their time. Baha'is believe that Baha'u'llah has brought an updated message for mankind today.

"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. The measure of the revelation of the Prophets of God in this world, however, must differ. Each and every one of them hath been the Bearer of a distinct Message, and hath been commissioned to reveal Himself through specific acts. It is for this reason that they appear to vary in their greatness. It is clear and evident, therefore, that any apparent variation in the intensity of their light is not inherent in the light itself, but should rather be attributed to the varying receptivity of an ever-changing world. Every Prophet Whom the Almighty and Peerless Creator hath purposed to send to the peoples of the earth hath been entrusted with a Message, and charged to act in a manner that would best meet the requirements of the age in which He appeared." --Gleanings from the Writings of Baha'u'llah, pp.78-9.

6. Harmony between religion, science, and reason
"Religion and science are the two wings upon which man's intelligence can soar into the heights, with which the human soul can progress. It is not possible to fly with one wing alone! 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." --`Abdu'l-Baha, Paris Talks, p.143.

7. Peaceful consultation as a means for resolving differences
In the Baha'i Faith, difference of opinion is not squelched, in fact it is encouraged. "The shining spark of truth cometh forth only after the clash of differing opinions." --Selections from the Writings of `Abdu'l-Baha, p.87.

However, differences of opinion can be expressed in a way that doesn't humiliate another human being. The Baha'i principle of consultation requires that an individual be detached from his or her opinions and always be open to the truth, from whoever or wherever it comes from.

"They must then proceed with the utmost devotion, courtesy, dignity, care and moderation to express their views. They must in every manner search out the truth and not insist upon their own opinion, for stubbornness and persistence in one's views will lead ultimately to discord and wrangling and the truth will remain hidden. The honored members (of the consulting body) must with all freedom express their own thoughts, and it is in no wise permissible for one to belittle the thought of another, nay, he must with moderation set forth the truth..." --Selections from the Writings of `Abdu'l-Baha, p.88.

8. An international auxiliary language
"It behoveth the sovereigns of the world -- may God assist them -- or the ministers of the earth to take counsel together and to adopt one of the existing languages or a new one to be taught to children in schools throughout the world, and likewise one script. Thus the whole earth will come to be regarded as one country." --Baha'u'llah, Tablet of Bisharat (Tablets of Baha'u'llah, p. 22.)

9. Universal education
"Unto every father hath been enjoined the instruction of his son and daughter in the art of reading and writing and in all that hath been laid down in the Holy Tablet. He that putteth away that which is commanded unto him, the Trustees of the House of Justice are then to recover from him that which is required for their instruction, if he be wealthy, and if not the matter devolveth upon the House of Justice. Verily, have We made it a shelter for the poor and needy. He that bringeth up his son or the son of another, it is as though he hath brought up a son of Mine; upon him rest My Glory, My Loving-Kindness, My Mercy, that have compassed the world." --Baha'u'llah, Tablet of Ishraqat (Tablets of Baha'u'llah, p.128).

10. The elimination of all forms of prejudice
"...again, as to religious, racial, national and political bias: all these prejudices strike at the very root of human life; one and all they beget bloodshed, and the ruination of the world. So long as these prejudices survive, there will be continuous and fearsome wars." --Selections from the Writings of `Abdu'l-Baha, p.249.

11. Equality of men and women
"To accept and observe a distinction which God has not intended in creation is ignorance and superstition. The fact which is to be considered, however, is that woman, having formerly been deprived, must now be allowed equal opportunities with man for education and training. There must be no difference in their education. Until the reality of equality between man and woman is fully established and attained, the highest social development of mankind is not possible." --`Abdu'l-Baha, The Promulgation of Universal Peace, p.76.

12. The abolition of the extremes of wealth and poverty
"O Ye Rich Ones on Earth! The poor in your midst are My trust; guard ye My trust, and be not intent only on your own ease." --The Hidden Words of Baha'u'llah, p.41.

"We see amongst us men who are overburdened with riches on the one hand, and on the other those unfortunate ones who starve with nothing; those who possess several stately palaces, and those who have not where to lay their head. Some we find with numerous courses of costly and dainty food; whilst others can scarce find sufficient crusts to keep them alive. Whilst some are clothed in velvets, furs and fine linen, others have insufficient, poor and thin garments with which to protect them from the cold. This condition of affairs is wrong and must be remedied. Now the remedy must be carefully undertaken." -`Abdu'l-Baha, Paris Talks, p.151.

13. Universal peace
"The time must come when the imperative necessity for the holding of a vast, an all-embracing assemblage of men will be universally realized. The rulers and kings of the earth must needs attend it, and, participating in its deliberations, must consider such ways and means as will lay the foundations of the world's Great Peace amongst men. Such a peace demandeth that the Great Powers should resolve, for the sake of the tranquillity of the peoples of the earth, to be fully reconciled among themselves. Should any king take up arms against another, all should unitedly arise and prevent him. If this be done, the nations of the world will no longer require any armaments, except for the purpose of preserving the security of their realms and of maintaining internal order within their territories." --Gleanings from the Writings of Baha'u'llah, p. 249.